Vindiciæ justificationis gratuitæ = Justification without conditions, or, The free justification of a sinner : explained, confirmed, and vindicated, from the exceptions, objections, and seeming absurdities, which are cast upon it, by the assertors of conditional justification : more especially from the attempts of Mr. B. Woodbridge in his sermon, entituled (Justification by faith), of Mr. Cranford in his Epistle to the reader, and of Mr. Baxter in some passages, which relate to the same matter : wherein also, the absoluteness of the New Covenant is proved, and the arguments against it, are disproved / by W. Eyre ...
         Eyre, William, 1612 or 13-1670.
      
       
         
           1654
        
      
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             Vindiciæ justificationis gratuitæ = Justification without conditions, or, The free justification of a sinner : explained, confirmed, and vindicated, from the exceptions, objections, and seeming absurdities, which are cast upon it, by the assertors of conditional justification : more especially from the attempts of Mr. B. Woodbridge in his sermon, entituled (Justification by faith), of Mr. Cranford in his Epistle to the reader, and of Mr. Baxter in some passages, which relate to the same matter : wherein also, the absoluteness of the New Covenant is proved, and the arguments against it, are disproved / by W. Eyre ...
             Eyre, William, 1612 or 13-1670.
             Owen, John, 1616-1683.
          
           [19], 210, [1] p.
           
             Printed for R.I. and are to be sold by Edward Forrest ...,
             London :
             1654.
          
           
             A note to the reader, opposite t.p., signed: John Owen.
             Imperfect: stained, with print show-through.
             Reproduction of the original in the Harvard University Library.
          
        
      
    
     
       
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         eng
      
       
         
           Woodbridge, Benjamin, 1622-1684. -- Justification by faith, or, A confutation of that antinomian error that justification is before faith.
           Cranford, James, d. 1657.
           Baxter, Richard, 1615-1691. -- Aphorismes of justification.
           Justification.
        
      
    
     
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             READER
             ,
          
        
         
           THe
           great
           Work
           of
           them
           who
           are
           
             Embassadors
             for
             Christ
             ,
             to
             beseech
             men
             in
             his
             stead
             ,
             to
             be
             reconciled
             unto
             God
             ,
          
           is
           to
           reveal
           the
           Will
           and
           Love
           of
           the
           Father
           ,
           in
           making
           
             him
             to
             be
             sin
             for
             us
             ,
             who
             knew
             no
             sin
             ,
             that
             we
             might
             be
             made
             the
             Righteousness
             of
             God
             in
             him
             .
          
           The
           manifestation
           of
           the
           Excellency
           ,
           Fulness
           ,
           Sufficiency
           ,
           and
           absolute
           preheminence
           of
           that
           Righteousness
           ,
           so
           wrought
           out
           ,
           from
           the
           Councel
           of
           the
           Will
           of
           God
           ,
           dispensed
           in
           a
           Covenant
           of
           Grace
           ,
           is
           that
           ,
           which
           in
           the
           pursuit
           ,
           and
           discharge
           of
           the
           Trust
           committed
           to
           them
           ,
           they
           cheifly
           ,
           through
           the
           strength
           of
           God
           ,
           do
           ,
           or
           ought
           to
           lift
           up
           themselves
           unto
           .
           In
           this
           Labor
           of
           the
           Gospel
           ,
           hath
           the
           Author
           of
           the
           ensuing
           Treatise
           ,
           evinced
           his
           Fellowship
           and
           Communion
           ,
           by
           the
           travel
           of
           his
           minde
           ,
           (
           accompanied
           with
           those
           advantages
           of
           Abilities
           ,
           and
           Learning
           ,
           which
           make
           such
           undertakings
           acceptable
           ,
           and
           useful
           )
           which
           he
           hath
           laid
           out
           therein
           .
           The
           persons
           ,
           occasion
           ,
           and
           other
           circumstances
           ,
           related
           unto
           ,
           in
           this
           Discourse
           ,
           I
           am
           utterly
           unacquainted
           withal
           ,
           but
           onely
           by
           the
           light
           which
           concerning
           them
           ,
           it self
           holds
           out
           unto
           me
           ;
           which
           being
           not
           a
           sufficient
           bottom
           for
           a
           Judgement
           of
           this
           notoriety
           ,
           I
           am
           not
           called
           ,
           no
           more
           then
           desired
           to
           deliver
           my
           Thoughts
           concerning
           them
           .
           
             Every
             mans
             work
             shall
             be
             made
             manifest
             ,
             for
             the
             day
             shall
             declare
             it
             ,
             because
             it
             shall
             be
             revealed
             by
             fire
             ,
             and
             the
             fire
             shall
             try
             every
             mans
             work
             ,
             of
             what
             sort
             it
             is
             .
          
           Of
           the
           Matter
           treated
           on
           herein
           ,
           various
           are
           the
           Thoughts
           of
           Learned
           Men
           ;
           those
           doubtless
           seem
           to
           have
           the
           advantage
           ,
           who
           walk
           in
           a
           professed
           compliance
           with
           the
           design
           of
           God
           ,
           to
           give
           
             the
             Son
             of
             his
             Love
          
           ,
           with
           his
           Love
           and
           Grace
           in
           him
           ,
           
             the
             preheminence
             in
             all
             things
          
           .
           To
           deliver
           my
           Thoughts
           concerning
           the
           severals
           ,
           argued
           ,
           and
           disputed
           in
           this
           Treatise
           ,
           neither
           the
           minute
           of
           time
           ,
           whereunto
           for
           this
           expression
           of
           my self
           I
           am
           confined
           ,
           will
           admit
           me
           ,
           nor
           doth
           my
           present
           aim
           require
           :
           [
           Especially
           considering
           that
           I
           have
           at
           large
           delivered
           my self
           to
           the
           main
           Head
           of
           the
           whole
           ,
           in
           my
           Book
           of
           the
           
             Perseverance
             of
             the
             Saints
          
           ,
           and
           Answer
           to
           Mr.
           
             John
             Goodwin
          
           on
           that
           subject
           ,
           now
           almost
           cleared
           off
           the
           Press
           .
           ]
           For
           the
           present
           ,
           I
           shall
           only
           say
           ,
           That
           there
           being
           too
           great
           evidence
           of
           very
           welcome
           entertainment
           ,
           and
           acceptance
           ,
           given
           by
           many
           to
           an
           almost
           pure
           
             Socinian
             Justification
          
           ,
           and
           
             Exposition
             of
             the
             Covenant
             of
             Grace
             ,
          
           even
           amongst
           them
           ,
           into
           
             whose
             hearts
             God
          
           seems
           
             to
             have
             shined
          
           ,
           in
           some
           measure
           ,
           
             to
             give
             the
             light
             of
             the
             knowledge
             of
             his
             glory
             ,
             in
             the
             face
             of
             Jesus
             Christ
             ,
          
           all
           solid
           ,
           learned
           ,
           sober
           ,
           endeavors
           ,
           for
           the
           Vindication
           ,
           of
           the
           absoluteness
           freedom
           ,
           independency
           ,
           and
           preheminence
           of
           that
           Grace
           in
           Jesus
           Christ
           ,
           whereby
           we
           are
           saved
           ,
           will
           doubtless
           finde
           acceptance
           with
           the
           Children
           of
           Gospel-Wisdom
           ,
           and
           all
           that
           love
           the
           glory
           of
           him
           that
           bought
           us
           .
           Amongst
           such
           Labors
           and
           Endeavors
           (
           Christ
           an
           Reader
           )
           I
           commend
           to
           thy
           consideration
           ,
           the
           ensuing
           Treatise
           ,
           and
           commit
           thee
           to
           the
           Lord.
           
        
         
           
             Westminster
             ▪
             
               Nov.
               7.
               1653.
               
            
          
           
             JOHN
             OWEN
             .
          
        
      
       
         
         
           VINDICIAE
           Justificationis
           Gratuitae
           .
           Justification
           without
           Conditions
           ;
           OR
           The
           Free
           Justification
           of
           a
           Sinner
           ,
           Explained
           ,
           Confirmed
           ,
           and
           Vindicated
           ,
           from
           the
           
             Exceptions
             ,
             Objections
          
           ,
           and
           seeming
           Absurdities
           ,
           which
           are
           cast
           upon
           it
           ,
           by
           the
           Assertors
           of
           Conditional
           Justification
           :
           More
           especially
           from
           the
           Attempts
           Of
           Mr.
           
             B.
             Woodbridge
          
           in
           his
           Sermon
           ,
           Entituled
           [
           Justification
           by
           Faith
           ]
           Of
           Mr.
           Cranford
           in
           his
           Epistle
           to
           the
           Reader
           ,
           and
           of
           Mr.
           Baxter
           in
           some
           Passages
           ,
           which
           relate
           to
           the
           same
           Matter
           .
           Wherein
           also
           ,
           the
           Absoluteness
           of
           the
           New
           Covenant
           is
           proved
           ,
           and
           the
           Arguments
           against
           it
           ,
           are
           disproved
           .
           By
           W.
           EYRE
           ,
           Minister
           of
           the
           Gospel
           ,
           and
           Pastor
           of
           a
           Church
           in
           the
           City
           of
           
             New
             Sarum
          
           .
        
         
           Rom.
           3.24
           .
        
         
           Being
           justified
           freely
           by
           his
           Grace
           ,
           through
           the
           Redemption
           that
           is
           in
           Jesus
           Christ.
           
        
         
           Dei
           gratia
           non
           erit
           gratia
           ullo
           modo
           ,
           nisi
           gratuita
           fuerit
           omni
           modo
           ,
        
         
           Aug.
           de
           pec
           .
           Orig.
           l.
           2.
           c.
           24.
           
        
         
           LONDON
           :
           Printed
           for
           
             R.
             I.
          
           and
           are
           to
           be
           sold
           by
           
             Edward
             Forrest
          
           Book-seller
           in
           Oxford
           .
           1654.
           
        
      
       
         
         
         
           TO
           THE
           RIGHT
           HONORABLE
           THE
           PARLIAMENT
           OF
           THE
           Commonwealth
           OF
           ENGLAND
           .
        
         
           
             Most
             Noble
             Senators
             .
          
        
         
           THe
           design
           of
           this
           Dedication
           ,
           is
           not
           to
           call
           in
           your
           help
           and
           assistance
           to
           the
           Cause
           here
           depending
           ,
           it
           being
           sufficiently
           guarded
           by
           a
           higher
           power
           ,
           to
           wit
           ,
           By
           that
           
             Living
             Word
          
           a
           ,
           which
           is
           
             sharper
             then
             any
             two
             edged
             Sword
          
           ;
           and
           which
           is
           able
           by
           it self
           ,
           to
           overthrow
           and
           dissipate
           those
           deep
           and
           subtile
           Reasonings
           which
           men
           oppose
           against
           it
           .
           That
           Doctrine
           which
           is
           armed
           with
           
           the
           Authority
           thereof
           ,
           will
           be
           sure
           to
           stand
           ,
           though
           men
           oppose
           it
           ;
           but
           that
           which
           is
           destitute
           of
           this
           support
           ,
           will
           be
           as
           sure
           to
           fall
           ,
           though
           men
           protect
           it
           :
           Although
           I
           think
           ,
           you
           to
           be
           as
           fit
           ,
           as
           any
           company
           of
           men
           upon
           the
           face
           of
           the
           Earth
           ,
           to
           umpire
           Differences
           of
           this
           nature
           ;
           knowing
           that
           many
           of
           you
           have
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           b
           
             Senses
             exercised
             to
             discern
             between
             Truth
             and
             Error
          
           ;
           yet
           to
           be
           
             Judges
             in
             matters
             of
             Faith
          
           ,
           is
           an
           honor
           which
           I
           dare
           not
           give
           you
           ,
           and
           which
           I
           hope
           you
           dare
           not
           take
           .
           Indeed
           ,
           as
           you
           are
           Christians
           you
           ought
           to
           judge
           for
           your selves
           ,
           and
           not
           (
           like
           those
           Horns
           ,
           which
           gave
           their
           power
           to
           the
           Beast
           )
           give
           up
           your
           Faith
           to
           the
           Votes
           of
           others
           ;
           how
           Godly
           ,
           or
           Learned
           soever
           they
           are
           accounted
           ;
           but
           to
           make
           your
           own
           Judgements
           in
           Matters
           of
           Religion
           ,
           a
           Rule
           or
           Standard
           for
           the
           Faith
           of
           others
           ,
           and
           to
           compel
           them
           to
           believe
           ,
           what
           you
           conceive
           is
           Truth
           ,
           were
           to
           assume
           a
           power
           more
           then
           God
           ;
           who
           though
           he
           doth
           effectually
           move
           and
           perswade
           c
           mens
           hearts
           ,
           yet
           he
           doth
           not
           necessitate
           them
           to
           believe
           ,
           and
           embrace
           the
           Truth
           ;
           whose
           example
           may
           instruct
           us
           ,
           that
           Religion
           ought
           to
           be
           propagated
           by
           conviction
           ,
           and
           not
           by
           compulsion
           d
           .
           It
           is
           remarkable
           ,
           that
           they
           who
           ascribed
           unto
           Magistrates
           a
           Definitive
           and
           Coercive
           Power
           in
           Spirituals
           ,
           have
           (
           when
           Magistrates
           would
           not
           serve
           their
           turns
           )
           denied
           the
           power
           ,
           which
           they
           have
           in
           Temporals
           ;
           refusing
           (
           contrary
           to
           the
           Rules
           of
           Christ
           e
           )
           to
           own
           them
           ,
           pray
           for
           them
           ,
           or
           to
           yeeld
           obedience
           to
           their
           lawful
           commands
           ;
           as
           if
           none
           must
           hold
           the
           Sword
           ,
           but
           such
           as
           will
           use
           it
           ,
           to
           fight
           their
           quarrel
           ,
           and
           to
           effect
           that
           by
           force
           of
           Arms
           ,
           which
           they
           themselves
           cannot
           do
           by
           strength
           of
           Argument
           .
           Though
           (
           blessed
           be
           God
           )
           we
           now
           have
           the
           countenance
           
           and
           protection
           of
           the
           Magistrate
           ;
           yet
           we
           seek
           not
           to
           engage
           his
           power
           to
           extirpate
           ,
           or
           to
           cut
           off
           them
           ,
           that
           do
           differ
           from
           us
           .
           We
           desire
           no
           other
           liberty
           for
           our selves
           ,
           then
           what
           we
           are
           willing
           should
           be
           given
           unto
           our
           Brethren
           ,
           Viz.
           To
           believe
           and
           worship
           God
           according
           to
           the
           Light
           ,
           which
           he
           hath
           given
           us
           ,
           humbly
           to
           declare
           our
           Judgements
           in
           Matters
           of
           Faith
           ,
           and
           with
           meekness
           to
           Reason
           out
           the
           things
           ,
           wherein
           they
           and
           we
           do
           differ
           ,
           from
           the
           Word
           of
           God.
           
        
         
           For
           my
           own
           part
           ,
           I
           look
           upon
           it
           as
           a
           special
           Mercy
           (
           for
           which
           we
           ow
           suitable
           acknowledgements
           ,
           both
           to
           God
           and
           you
           )
           that
           although
           we
           live
           in
           times
           ,
           wherein
           the
           Truth
           is
           opposed
           ,
           and
           blasphemed
           more
           then
           ever
           before
           ;
           yet
           the
           Faithful
           have
           liberty
           to
           write
           and
           speak
           in
           defence
           thereof
           :
           We
           may
           remember
           when
           it
           was
           not
           so
           .
           I
           wish
           that
           all
           Orthodox
           Christians
           ,
           and
           especially
           our
           University
           Worthies
           ,
           (
           who
           have
           more
           leisure
           and
           far
           greater
           helps
           for
           such
           Polemical
           Exercises
           ,
           then
           their
           Brethren
           abroad
           )
           had
           more
           Zeal
           to
           improve
           this
           Liberty
           for
           the
           advantage
           of
           the
           Truth
           .
           The
           Authors
           of
           most
           of
           those
           Errors
           and
           Blasphemies
           which
           have
           been
           lately
           started
           ,
           are
           but
           little
           more
           to
           be
           faulted
           ,
           then
           they
           that
           do
           profess
           the
           Truth
           (
           I
           mean
           such
           as
           are
           indued
           with
           Gifts
           and
           Abilities
           )
           who
           suffer
           them
           to
           walk
           abroad
           without
           check
           and
           controle
           ;
           seeing
           there
           is
           no
           Error
           whatsoever
           ,
           but
           the
           Scripture
           affords
           us
           variety
           of
           Weapons
           to
           wound
           and
           slay
           it
           .
           We
           cast
           the
           blame
           upon
           Magistrates
           ,
           because
           they
           do
           suffer
           them
           ,
           (
           nor
           can
           I
           excuse
           their
           connivence
           at
           any
           of
           those
           Evils
           which
           are
           contrary
           to
           the
           Light
           of
           Nature
           )
           yet
           I
           fear
           the
           greatest
           share
           of
           
           this
           guilt
           will
           lie
           at
           our
           doors
           who
           are
           the
           Ministers
           of
           the
           Gospel
           ,
           whose
           office
           (
           without
           controversie
           )
           it
           is
           ,
           
             To
             contend
             for
             the
             Faith
             ,
             to
             convince
             gain-sayers
             ;
             and
             by
             sound
             Doctrine
             ,
          
           
           
             to
             stop
             their
             mouths
             ,
             who
             teach
             things
             which
             they
             ought
             not
             .
          
           It
           is
           but
           a
           slender
           discharge
           of
           our
           Duty
           ,
           to
           cry
           out
           against
           Errors
           and
           Heresies
           ,
           and
           never
           shew
           and
           convince
           men
           what
           Truth
           and
           Error
           is
           ,
           such
           loose
           and
           general
           Invectives
           do
           never
           advantage
           ,
           most
           times
           they
           wound
           the
           sides
           of
           Truth
           ;
           whereas
           ,
           if
           the
           Trumpet
           gave
           a
           more
           certain
           sound
           ,
           and
           Ministers
           did
           prove
           those
           things
           to
           be
           Errors
           ,
           which
           they
           brand
           with
           this
           name
           ,
           their
           pains
           would
           much
           more
           succeed
           to
           the
           profit
           of
           their
           Hearers
           ,
           they
           would
           be
           better
           armed
           against
           such
           dangers
           .
        
         
           Your
           late
           Resolves
           to
           emit
           a
           Declaration
           ,
           
             For
             giving
             fitting
             Liberty
             to
             all
             that
             fear
             God
             within
             this
             Commonwealth
             ;
             for
             the
             better
             preservation
             of
             the
             mutual
             Peace
             of
             such
             as
             fear
             God
             among
             themselves
             ,
             without
             imposing
             one
             upon
             the
             other
             ;
             and
             to
             discountenance
             Blasphemies
             ,
             damnable
             Heresies
             ,
             and
             Licentious
             Practises
          
           (
           in
           Answer
           to
           the
           Petitions
           of
           the
           Congregated
           Churches
           in
           the
           Northern
           Counties
           )
           I
           am
           perswaded
           ,
           have
           exceedingly
           rejoyced
           the
           hearts
           of
           all
           the
           Faithful
           throughout
           the
           Land.
           Now
           I
           humbly
           offer
           it
           to
           your
           considerations
           ,
           whether
           it
           be
           not
           a
           necessary
           expedient
           to
           preserve
           the
           mutual
           peace
           of
           Christians
           ;
           straitly
           to
           prohibite
           ,
           under
           fitting
           penalties
           ,
           the
           giving
           names
           of
           obloquy
           ,
           
           or
           
             railing
             accusations
             (
             such
             as
             the
             Archangel
             durst
             not
             bring
             against
             the
             Devil
             ,
             )
          
           and
           the
           imposing
           of
           slanders
           ,
           upon
           one
           another
           .
           I
           see
           not
           how
           any
           manner
           of
           good
           can
           be
           expected
           from
           this
           Practise
           ;
           me
           thinks
           mens
           Arguments
           might
           be
           as
           keen
           and
           nervous
           ,
           though
           their
           Language
           be
           sober
           ,
           beseeming
           
           Christians
           ,
           and
           civil
           Men.
           Such
           names
           ,
           they
           do
           not
           convince
           ,
           most
           times
           they
           harden
           those
           that
           are
           mis-led
           .
           But
           then
           the
           mischeifs
           that
           come
           by
           it
           ,
           are
           not
           a
           few
           :
           I
           know
           nothing
           that
           doth
           imbitter
           the
           spirits
           ,
           and
           alienate
           the
           hearts
           of
           Christians
           from
           each
           other
           ,
           so
           much
           as
           this
           ;
           and
           which
           is
           worse
           ,
           the
           Truths
           and
           Ways
           of
           God
           are
           not
           seldom
           ,
           nor
           a
           little
           clouded
           by
           this
           means
           .
           For
           usually
           the
           names
           of
           the
           vilest
           Errors
           and
           Heresies
           ,
           are
           made
           the
           Badge
           and
           Livery
           of
           the
           choisest
           Truths
           .
        
         
           The
           Discourse
           before
           you
           ,
           doth
           instance
           in
           one
           ,
           the
           title
           of
           ANTINOMIAN
           (
           which
           was
           originally
           the
           character
           of
           loose
           and
           licentious
           Libertines
           )
           i●
           by
           some
           of
           our
           new
           Doctors
           ,
           appropriated
           to
           them
           ,
           who
           have
           most
           faithfully
           managed
           the
           Protestant
           Cause
           ,
           against
           the
           Papists
           ,
           and
           in
           the
           cheif
           Points
           which
           are
           depending
           between
           them
           ;
           to
           wit
           ,
           
             Our
             Justification
             by
             Christ
             alone
             ,
             without
             Works
             and
             Conditions
             ,
             performed
             by
             our selves
             ;
             and
             our
             full
             and
             perfect
             Deliverance
             from
             the
             Curse
             of
             the
             Law.
          
           Though
           there
           is
           no
           true
           Christian
           ,
           
             but
             will
             rejoyce
             to
             suffer
             shame
             ,
             for
             the
             sake
             of
             Christ
          
           ;
           yet
           by
           these
           arts
           ,
           the
           Ignorant
           and
           Simple
           have
           their
           ears
           stopt
           ,
           and
           eyes
           shut
           against
           the
           Word
           of
           Life
           ;
           for
           few
           have
           so
           much
           courage
           ,
           as
           to
           look
           into
           that
           which
           is
           generally
           branded
           with
           an
           evil
           name
           :
           So
           that
           in
           a
           short
           time
           ,
           a
           few
           nick-names
           shall
           do
           us
           more
           hurt
           ,
           then
           Fire
           and
           Faggot
           did
           heretofore
           .
        
         
           The
           Lord
           therefore
           keep
           these
           purposes
           in
           your
           hearts
           ,
           till
           you
           have
           fulfilled
           them
           ,
           and
           inable
           you
           to
           perfect
           the
           Work
           which
           you
           are
           called
           to
           ;
           that
           the
           Truth
           may
           spred
           ,
           and
           Godliness
           flourish
           ,
           that
           Righteousness
           may
           be
           equally
           administred
           ,
           and
           Wickedness
           
           (
           especially
           in
           High
           Places
           )
           severely
           punished
           ;
           that
           Learning
           (
           whereof
           there
           is
           so
           great
           use
           ,
           both
           in
           Church
           and
           State
           )
           may
           be
           encouraged
           ;
           and
           Peace
           (
           if
           possible
           )
           be
           restored
           unto
           us
           .
        
         
           For
           the
           effecting
           hereof
           ,
           I
           doubt
           not
           ,
           but
           you
           have
           the
           earnest
           Prayers
           of
           all
           the
           Faithful
           throughout
           the
           Land
           ,
           I
           can
           assure
           you
           ,
           of
           him
           ,
           who
           is
        
         
           
             Yours
             Honors
             most
             humble
             Observer
             ,
             
               W.
               Eyre
            
             .
          
           
             
               The
               Fourth
               day
               of
               the
               Nineth
               Moneth
               .
            
             1653.
             
          
        
      
       
         
         
           TO
           My
           Deare
           Flock
           in
           the
           City
           of
           NEVV-SARUM
           ,
           unto
           which
           ,
           God
           ,
           and
           their
           own
           Choise
           ,
           have
           made
           me
           an
           Over-seer
           .
        
         
           
             Loving
             ,
             and
             Beloved
             Brethren
             ,
          
        
         
           IT
           was
           a
           frequent
           saying
           in
           the
           mouth
           of
           
             Luther
             ,
             That
             after
             his
             death
             ,
             the
             Doctrine
             of
             Justification
             would
             be
             corrupted
             .
          
           A
           few
           years
           last
           past
           have
           contributed
           more
           to
           the
           fulfilling
           of
           his
           Prediction
           ,
           then
           all
           the
           time
           that
           went
           before
           :
           Can
           there
           be
           a
           greater
           evidence
           of
           mens
           Apostacy
           from
           this
           Article
           of
           our
           Faith
           ,
           then
           their
           branding
           of
           the
           Doctrine
           it self
           ,
           with
           a
           mark
           of
           Heresie
           ?
           Though
           our
           Adversaries
           are
           grown
           more
           subtle
           to
           distinguish
           ,
           yet
           they
           are
           as
           wide
           from
           the
           true
           Doctrine
           of
           
             Justification
             by
             Christ
             alone
          
           ,
           as
           the
           perverters
           of
           the
           Faith
           in
           Luthers
           daies
           .
           It
           is
           not
           easie
           to
           number
           up
           all
           the
           wiles
           and
           methods
           wherewith
           Satan
           hath
           assaulted
           this
           Foundation-Truth
           ;
           he
           knew
           it
           was
           too
           grosse
           ,
           to
           tell
           men
           ,
           
             That
             they
             must
             be
             justified
             by
             Works
             ,
          
           seeing
           the
           Scriptures
           are
           so
           expresse
           against
           it
           ;
           And
           therefore
           mens
           wits
           must
           be
           set
           on
           work
           to
           find
           out
           some
           plausible
           distinctions
           and
           extenuations
           ,
           a
           little
           to
           qualifie
           and
           and
           sweeten
           
           this
           Popish
           leaven
           ,
           to
           take
           off
           the
           odium
           of
           the
           phrase
           ,
           and
           to
           rebate
           the
           edge
           of
           those
           Scriptures
           which
           usually
           are
           brought
           against
           it
           .
           It
           is
           true
           (
           say
           they
           )
           we
           are
           not
           Justified
           by
           Works
           of
           Nature
           ,
           but
           we
           are
           Justified
           by
           Works
           of
           Grace
           ;
           and
           though
           we
           are
           not
           Justified
           by
           Legal
           ,
           or
           old
           Covenant
           Works
           ,
           yet
           wee
           are
           Justified
           by
           Evangelical
           or
           New
           Covenant
           Works
           performed
           by
           our selves
           ;
           And
           againe
           ,
           works
           though
           they
           are
           not
           Physicall
           Causes
           (
           which
           no
           man
           ever
           affirmed
           )
           yet
           they
           are
           morall
           Causes
           ,
           or
           Conditions
           of
           our
           Justification
           ;
           though
           they
           do
           not
           mer●
           in
           a
           strict
           sense
           ,
           by
           their
           innate
           worth
           and
           dignity
           ,
           yet
           in
           a
           large
           sense
           ,
           and
           by
           vertue
           of
           Gods
           Promise
           and
           Covenant
           ,
           they
           may
           be
           said
           to
           merit
           our
           Justification
           and
           Salvation
           .
           Or
           if
           these
           will
           not
           doe
           it
           ,
           the
           matter
           is
           dispatched
           ,
           if
           Faith
           may
           be
           but
           taken
           in
           a
           proper
           sense
           ,
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           credere
           fetches
           in
           all
           other
           works
           within
           its
           circumference
           .
           But
           that
           delusion
           which
           is
           least
           apt
           to
           bee
           suspected
           by
           wel-meaning
           Christians
           ,
           is
           the
           calling
           Works
           ,
           or
           Inherent
           Holinesse
           ,
           by
           the
           name
           of
           Christ
           ,
           the
           successe
           of
           this
           bait
           ,
           we
           have
           seen
           of
           late
           in
           too
           many
           ,
           who
           have
           dallied
           so
           long
           with
           the
           notion
           of
           a
           Christ
           within
           them
           a
           ,
           that
           they
           have
           quite
           forgotten
           ,
           nay
           ,
           some
           have
           utterly
           denied
           ,
           the
           Christ
           without
           them
           ,
           that
           God-man
           ,
           who
           is
           the
           onely
           Propitiation
           for
           our
           sins
           .
        
         
           How
           much
           cause
           then
           ,
           my
           Brethren
           ,
           have
           we
           ,
           of
           continuall
           thankfulnesse
           unto
           our
           God
           ,
           who
           in
           so
           generall
           a
           defection
           hath
           been
           pleased
           ,
           to
           keep
           us
           that
           we
           are
           not
           led
           aside
           with
           
             the
             deceivablenesse
             of
             this
             unrighteousnesse
          
           ,
           and
           to
           
             lead
             us
             to
             that
             rock
             which
             is
             above
             us
             ?
          
           For
           how
           ever
           the
           world
           doth
           account
           of
           Pharisisme
           ,
           yet
           they
           that
           have
           any
           acquaintance
           with
           the
           mind
           of
           God
           ,
           know
           there
           can
           be
           hardly
           named
           a
           greater
           sin
           b
           ,
           then
           the
           
             establishing
             our
             own●
             righteousnesse
          
           .
        
         
           It
           is
           
             the
             good
             pleasure
             of
             God
          
           (
           for
           which
           everlasting
           praise
           be
           given
           unto
           him
           )
           
             to
             reveale
             those
             things
             unto
             babes
             ,
             which
             are
             hiden
             from
             the
             wise
             and
             prudent
          
           ;
           The
           Gospel
           hath
           been
           ,
           and
           will
           be
           a
           mystery
           to
           the
           worlds
           end
           .
           Humane
           reason
           cannot
           conceive
           how
           men
           should
           
             buy
             without
             mony
          
           ;
           or
           become
           rich
           ,
           by
           stripping
           and
           emptying
           of
           themselves
           ;
           attain
           unto
           righteousnesse
           by
           renouncing
           and
           abhorring
           their
           own
           righteousnesses
           .
           Hence
           it
           is
           that
           the
           Doctrine
           of
           an
           
             unconditionate
             Covenant
          
           ,
           and
           
             the
             Free
             Justification
             of
             a
             sinner
             ,
          
           is
           looked
           upon
           ,
           by
           our
           learned
           Rabbies
           
           as
           such
           a
           foolish
           and
           ridiculous
           conceit
           .
           A
           great
           Master
           c
           in
           our
           Israel
           speaks
           strangely
           of
           it
           .
           
             Unconditionate
             promises
          
           (
           saith
           he
           )
           
             beget
             onely
             an
             irrational
             ,
             fallacious
             ,
             foundationless
             Faith
             ,
             which
             the
             bigger
             it
             swells
             ,
             the
             more
             dangerous
             it
             proves
             .
          
           And
           a
           little
           after
           ,
           he
           calls
           the
           Faith
           and
           Hope
           begotten
           by
           such
           promises
           ,
           
             A
             dependance
             on
             some
             fatal
             chain
             ,
             (
             some
             Necromantick
             trick
             of
             believing
             ,
             thou
             shalt
             be
             saved
             ,
             and
             thou
             shalt
             be
             saved
             )
             nay
             ,
             on
             Satan
             himself
             ,
             some
             responce
             of
             his
             Oracle
             ,
             &c.
             
          
           And
           not
           much
           before
           d
           ,
           
             It
             is
             a
             miracle
          
           (
           says
           he
           )
           
             that
             they
             who
             believe
             this
             Doctrine
             of
             unconditional
             Pr●mises
             ,
             are
             yet
             restrained
             from
             making
             this
             so
             natural
             a
             use
             of
             it
             ,
             from
             running
             into
             all
             the
             riots
             in
             the
             World.
          
           I
           remember
           a
           good
           Note
           of
           his
           ,
           from
           John
           7.48
           e
           ,
           
             That
             the
             greatest
             Schollars
             ,
             are
             not
             always
             the
             soundest
             Christians
             .
          
           We
           see
           Christianity
           is
           not
           Book-Learning
           ,
           nor
           is
           Faith
           attained
           to
           ,
           by
           strength
           of
           parts
           .
           I
           should
           (
           might
           I
           be
           so
           bold
           )
           humbly
           ask
           this
           Learned
           Doctor
           ,
           Whether
           the
           Faith
           and
           Hope
           of
           all
           the
           Saints
           ,
           we
           read
           of
           in
           the
           Scripture
           ,
           were
           an
           
             irrational
             ,
             fallacious
          
           ,
           and
           
             foundationless
             Faith
          
           ?
           Now
           let
           him
           shew
           us
           any
           one
           of
           them
           ,
           that
           in
           his
           addresses
           unto
           God
           ,
           did
           ever
           plead
           a
           Conditional
           Promise●
           That
           of
           Hezekiah
           ,
           2
           King.
           20.3
           .
           is
           of
           a
           peculiar
           consideration
           :
           I
           remember
           Luther
           calls
           it
           ,
           
             Stulti
             loquium
             Hezekiae
          
           f
           .
           Others
           that
           excuse
           it
           ,
           say
           ,
           That
           Hezekiah
           draws
           his
           Argument
           ,
           not
           from
           his
           own
           works
           ,
           but
           from
           Gods
           ;
           he
           reasons
           from
           what
           God
           had
           done
           for
           him
           ,
           that
           he
           would
           do
           more
           ,
           and
           bestow
           the
           mercy
           which
           then
           he
           needed
           g
           .
           But
           besides
           him
           ,
           from
           the
           beginning
           of
           Genesis
           ,
           to
           the
           end
           of
           the
           Revelation
           ,
           we
           do
           not
           finde
           that
           any
           of
           Gods
           people
           have
           used
           any
           other
           plea
           unto
           God
           ,
           or
           have
           had
           any
           other
           support
           for
           their
           Hope
           and
           Confidence
           ;
           then
           his
           free
           promises
           of
           Grace
           and
           Mercy
           ;
           not
           onely
           the
           woman
           of
           Canaan
           ,
           the
           Publican
           ,
           and
           such
           as
           they
           were
           ;
           
           but
           
             Abraham
             ,
             Jacob
             ,
             Moses
             ,
             David
             ,
             Paul
             ,
             &c.
          
           have
           all
           of
           them
           ,
           
             Fled
             for
             refuge
             unto
             these
             promises
          
           ;
           their
           Faith
           never
           knew
           any
           other
           bottom
           or
           foundation
           besides
           this
           .
           Is
           it
           an
           irrational
           thing
           to
           receive
           life
           ,
           as
           a
           gift
           ,
           and
           not
           as
           wages
           ?
           It
           were
           very
           strange
           ,
           if
           the
           Mercy
           and
           Faithfulness
           of
           God
           ,
           should
           not
           be
           as
           sure
           a
           Foundation
           to
           relie
           upon
           ,
           as
           our
           own
           Works
           ?
           I
           will
           be
           bold
           to
           say
           ,
           Whosoever
           do
           build
           upon
           other
           Foundations
           ,
           besides
           the
           free
           Promise
           of
           Mercy
           ,
           they
           will
           have
           no
           better
           success
           ,
           then
           he
           who
           built
           his
           
           house
           upon
           the
           Sand
           ,
           Matth.
           7.27
           .
           They
           may
           (
           perchance
           ,
           when
           it
           is
           too
           late
           )
           experiment
           the
           fallacy
           ,
           they
           have
           put
           upon
           their
           own
           souls
           .
           The
           Doctor
           is
           as
           much
           mistaken
           in
           the
           use
           of
           the
           point
           ,
           as
           he
           is
           in
           the
           Doctrine
           ;
           to
           say
           ,
           
             That
             the
             natural
             use
             of
             it
             ,
             is
             to
             run
             into
             all
             the
             ri●●s
             in
             the
             world
          
           ;
           he
           might
           have
           taken
           notice
           where
           the
           Holy
           Ghost
           makes
           another
           use
           of
           it
           ,
           Tit.
           2.11
           .
           Luke
           1.74
           .
           2
           Cor.
           7.1
           .
           And
           right
           reason
           would
           have
           suggested
           ,
           that
           the
           freer
           the
           Promise
           is
           ,
           the
           more
           is
           the
           love
           and
           bounty
           of
           the
           Promiser
           shewn
           :
           Now
           Love
           naturally
           begets
           Love
           ▪
           Publicans
           (
           saith
           our
           Saviour
           )
           
             will
             love
             those
             that
             love
             them
          
           ;
           
           and
           can
           a
           man
           believe
           so
           great
           a
           benefit
           ,
           as
           the
           free
           remission
           of
           his
           sins
           ,
           and
           not
           love
           him
           that
           hath
           remitted
           them
           ?
           Possibly
           a
           man
           that
           hath
           received
           this
           Grace
           ,
           but
           in
           the
           notion
           ,
           may
           draw
           such
           untoward
           conclusions
           from
           it
           ;
           but
           for
           any
           true
           Believer
           to
           sin
           upon
           this
           ground
           ,
           is
           as
           impossible
           ,
           as
           that
           light
           should
           become
           darkness
           ,
           1
           John
           3.3
           ,
           9.
           
        
         
           I
           must
           confess
           ,
           the
           loose
           and
           unev●n
           walking
           of
           many
           Professors
           ,
           hath
           given
           too
           much
           occasion
           unto
           Adversaries
           to
           Blaspheme
           this
           Doctrine
           :
           And
           though
           it
           be
           unjust
           in
           them
           ,
           to
           charge
           the
           faults
           of
           Professors
           upon
           their
           Profession
           ;
           yet
           you
           cannot
           but
           see
           how
           much
           it
           concerns
           them
           ,
           who
           have
           hope
           of
           Salvation
           ,
           through
           Christ
           alone
           ,
           to
           vindicate
           the
           honor
           of
           this
           Grace
           ,
           and
           by
           their
           exemplariness
           in
           wel-doing
           ,
           to
           put
           to
           silence
           the
           ignorance
           of
           foolish
           men
           .
           The
           vindication
           of
           this
           Doctrine
           lies
           as
           much
           upon
           private
           Christians
           ,
           as
           it
           doth
           upon
           Ministers
           ;
           the
           strongest
           Arguments
           against
           it
           ,
           are
           but
           the
           Suppositions
           ,
           and
           Consequences
           of
           carnal
           Reason
           ,
           which
           are
           soonest
           confuted
           ,
           by
           a
           holy
           Conversation
           ;
           in
           which
           respect
           illiterate
           men
           may
           be
           irrefragable
           Disputants
           ,
           and
           women
           may
           nonplus
           the
           learnedst
           Doctor
           .
           And
           therefore
           whilest
           I
           am
           in
           this
           Tabernacle
           ,
           I
           shall
           not
           cease
           to
           stir
           you
           up
           ,
           by
           putting
           you
           in
           remembrance
           of
           these
           things
           ,
           though
           you
           know
           them
           ,
           and
           are
           established
           in
           the
           present
           truth
           .
        
         
           Some
           of
           you
           know
           ,
           how
           unwillingly
           I
           undertook
           this
           Publick
           Imployment
           ,
           being
           more
           inclined
           to
           the
           Truel
           ,
           then
           the
           Sword
           ;
           to
           build
           up
           my
           Hearers
           in
           their
           most
           Holy
           Faith
           ,
           then
           to
           engage
           in
           Controversies
           against
           Oppos●rs
           :
           And
           truly
           ,
           nothing
           could
           have
           induced
           me
           to
           it
           ,
           but
           the
           tendency
           of
           the
           Work
           to
           your
           Edification
           ;
           that
           the
           simplicity
           of
           the
           Gospel
           may
           abide
           amongst
           you
           ,
           
           and
           that
           you
           may
           stand
           fast
           in
           the
           Truth
           which
           you
           have
           received
           ,
           being
           able
           to
           answer
           the
           cavils
           of
           them
           that
           do
           oppose
           it
           .
           It
           was
           not
           least
           in
           my
           eye
           ,
           That
           our
           honest
           Neighbors
           ,
           who
           (
           by
           the
           evil
           arts
           of
           some
           that
           affect
           preheminence
           )
           have
           been
           prejudiced
           and
           disaffected
           towards
           us
           ,
           may
           see
           ,
           and
           satisfie
           themselves
           ,
           Whether
           we
           believe
           and
           contend
           for
           any
           other
           Faith
           ,
           then
           that
           
             which
             was
             once
             delivered
             ●nto
             the
             Saints
          
           ;
           for
           surely
           ,
           they
           will
           have
           but
           little
           comfort
           in
           separating
           from
           us
           ,
           without
           a
           cause
           :
           I
           must
           needs
           tell
           them
           their
           account
           at
           last
           ,
           will
           not
           be
           with
           joy
           ,
           who
           have
           rejected
           the
           counsel
           of
           God
           against
           themselves
           .
        
         
           Whatsoever
           success
           this
           Discourse
           may
           finde
           with
           others
           ,
           I
           doubt
           not
           but
           it
           will
           be
           an
           acceptable
           service
           unto
           you
           .
           I
           desire
           ,
           that
           it
           may
           provoke
           you
           ,
           to
           be
           more
           instant
           in
           Prayer
           for
           me
           ,
           that
           ●tterance
           may
           be
           given
           me
           ;
           and
           that
           my
           Labors
           in
           the
           Wo●●
           of
           the
           Gospel
           ,
           may
           be
           more
           successful
           unto
           you
           ,
           and
           to
           all
           others
           that
           do
           partake
           of
           them
           :
           Which
           will
           be
           the
           greate●●
           joy
           on
           ●arth
           unto
           him
           ,
           who
           is
        
         
           
             Yours
             in
             the
             nearest
             Bonds
             ,
             
               W.
               Eyre
            
             .
          
           
             
               The
               Third
               day
               of
               the
               Ninth
               Moneth
               .
            
             1653.
             
          
        
      
       
         
         
           TO
           THE
           Christian
           Reader
           .
        
         
           
             FRIEND
             ,
          
        
         
           IF
           thou
           knowest
           me
           ,
           and
           how
           many
           Burdens
           do
           lie
           upon
           me
           ,
           I
           dare
           say
           ,
           thou
           dost
           not
           expect
           an
           Apology
           for
           the
           tarriance
           of
           this
           little
           peece
           :
           For
           though
           ,
           considering
           the
           work
           ,
           thou
           mightest
           have
           had
           it
           much
           sooner
           ,
           yet
           by
           reason
           of
           my
           much
           sickness
           ,
           daily
           services
           in
           the
           Ministry
           ,
           and
           the
           cares
           of
           my
           Family
           ,
           (
           which
           are
           not
           ordinary
           )
           though
           I
           had
           finished
           it
           eight
           moneths
           since
           ,
           it
           was
           not
           likely
           thou
           shouldst
           have
           had
           it
           now
           .
           However
           ,
           If
           any
           shall
           upbraid
           me
           ,
           as
           Ecchius
           did
           Melancthon
           ,
           when
           he
           delayed
           to
           Answer
           an
           Argument
           he
           had
           put
           unto
           him
           a
           ,
           
             It
             is
             not
             praise-worthy
          
           (
           sayes
           he
           )
           
             if
             thou
             dost
             not
             answer
             it
             presently
             :
          
           I
           shall
           say
           to
           him
           ,
           as
           Melancthon
           to
           the
           Doctor
           ,
           
             I
             seek
             not
             my
             own
             praise
             in
             this
             matter
             ,
             but
             the
             truth
          
           ;
           and
           perhaps
           it
           may
           succeed
           more
           to
           the
           advantage
           of
           the
           truth
           ,
           that
           it
           was
           delayed
           .
        
         
           I
           lately
           met
           with
           a
           passage
           ,
           which
           fell
           from
           the
           Pen
           of
           a
           Leading
           Man
           b
           in
           these
           times
           ;
           whereof
           I
           held
           it
           necessary
           to
           give
           thee
           my
           thoughts
           ,
           to
           remove
           the
           prejudices
           (
           which
           probably
           it
           hath
           begotten
           against
           this
           discourse
           .
           
             There
             is
          
           (
           says
           the
           Author
           )
           
             a
             very
             judicious
             Man
             ,
             Mr.
          
           B.
           Woodbridge
           of
           Newbe●y
           ,
           
             hath
             written
             so
             excellent
             well
             against
             this
             Error
             ,
          
           s●il
           .
           
             Justification
             before
             the
             act
             of
             believing
             ,
             or
             without
             conditions
             ;
             and
             in
             so
             small
             room
             ,
             being
             but
             one
             Sermon
             ,
             that
             I
             would
             advise
             all
             private
             Christians
             to
             get
             one
             of
             them
             ;
             as
             one
             of
             the
             best
             ,
             easiest
             ,
             cheapest
             preservatives
             against
             the
             contagion
             of
             this
             part
             of
             Antinomianism
             .
          
           It
           is
           far
           from
           me
           to
           envy
           the
           praises
           of
           Mr.
           Woodbridge
           ,
           being
           ready
           to
           give
           a
           more
           ample
           Testimony
           to
           his
           personal
           worth
           :
           I
           do
           freely
           
           acknowledge
           ,
           that
           in
           natural
           and
           acquired
           parts
           for
           his
           time
           ,
           he
           is
           like
           Saul
           amongst
           the
           people
           ,
           higher
           by
           the
           head
           and
           shoulders
           ,
           then
           most
           of
           his
           Brethren
           :
           However
           ,
           that
           commends
           not
           the
           cause
           he
           is
           engaged
           in
           .
           It
           is
           not
           to
           be
           wondered
           at
           ,
           that
           Mr.
           B.
           hath
           given
           this
           superlative
           encomium
           to
           Mr.
           Woodbridges
           Sermon
           ,
           he
           knew
           well
           enough
           ,
           that
           it
           would
           rebound
           upon
           himself
           ,
           Mr.
           W.
           being
           a
           son
           of
           his
           own
           Faith
           ;
           and
           this
           notion
           of
           his
           ,
           but
           a
           spark
           from
           out
           of
           Mr.
           Baxters
           forge
           .
           I
           suppose
           Mr.
           Baxters
           praises
           or
           dispraises
           ,
           are
           not
           greatly
           regarded
           by
           sober-minded
           Christians
           ,
           who
           have
           observed
           how
           highly
           he
           magnifies
           
             J.
             Goodwin
          
           ,
           with
           others
           of
           his
           notion
           ,
           and
           how
           slightingly
           he
           mentions
           Dr.
           Twisse
           ,
           and
           all
           our
           Protestant
           Divines
           that
           differ
           from
           him
           .
           How
           excellently
           Mr.
           W.
           hath
           written
           of
           this
           matter
           ,
           will
           appear
           to
           the
           impartial
           Examiner
           of
           this
           Surveigh
           .
           Learned
           Men
           have
           held
           ,
           that
           the
           best
           way
           to
           demolish
           Error
           ,
           is
           to
           build
           up
           Truth
           ;
           as
           to
           drive
           out
           Darkness
           ,
           is
           to
           let
           in
           Light
           ;
           Now
           M.
           W.
           though
           he
           endeavors
           to
           prove
           no
           Justification
           before
           Faith
           ,
           yet
           throughout
           all
           his
           Sermon
           ,
           he
           never
           so
           much
           as
           hinted
           ,
           how
           or
           in
           what
           sense
           we
           are
           justified
           by
           Faith
           ;
           the
           Explication
           whereof
           ,
           according
           to
           the
           sense
           of
           our
           Protestant
           Writers
           ,
           would
           have
           ended
           the
           matter
           :
           For
           the
           Question
           depending
           between
           us
           ,
           is
           not
           so
           much
           about
           the
           time
           ,
           as
           the
           terms
           ,
           and
           matter
           of
           our
           Justification
           ,
           to
           wit
           ,
           
             How
             ,
             and
             by
             what
             means
             we
             are
             made
             Just
             and
             Righteous
             in
             the
             sight
             of
             God
             ?
          
           Which
           ,
           we
           affirm
           to
           be
           ,
           by
           the
           perfect
           Righteousness
           of
           Christ
           alone
           ,
           which
           God
           doth
           impute
           unto
           us
           freely
           ,
           without
           Works
           and
           Conditions
           performed
           by
           us
           ;
           though
           we
           have
           not
           the
           sense
           and
           comfort
           of
           it
           ,
           any
           otherwise
           then
           by
           Faith.
           The
           Antecedency
           of
           our
           Justification
           
             in
             foro
             Dei
          
           ,
           before
           Faith
           ,
           is
           but
           a
           Corrollary
           from
           this
           Position
           ;
           and
           Mr.
           B.
           acknowledgeth
           it
           to
           be
           a
           necessary
           consequence
           ,
           from
           the
           imputation
           of
           Christs
           Active
           Obedience
           c
           ,
           which
           hath
           hitherto
           been
           the
           unanimous
           Tenent
           of
           our
           Protestant
           Divines
           ;
           and
           Mr.
           Norton
           *
           of
           
             N.
             E.
          
           thinks
           it
           no
           less
           then
           Heresie
           ,
           to
           deny
           it
           .
           His
           advice
           ,
           
             unto
             all
             private
             Christians
             to
             buy
             one
             of
             these
             Sermons
             ,
          
           argues
           rather
           his
           conceit
           of
           himself
           ,
           then
           his
           charity
           to
           them
           ;
           that
           he
           dares
           take
           upon
           him
           the
           office
           of
           a
           Universal
           Dictator
           ,
           to
           prescribe
           not
           onely
           to
           his
           Kedermisterians
           ,
           but
           to
           
             all
             private
             Christians
          
           what
           Books
           
           they
           shall
           read
           .
           Whether
           Mr.
           Woodbridges
           Tract
           may
           be
           called
           the
           best
           ,
           amongst
           none
           good
           ,
           that
           are
           written
           against
           this
           Truth
           ,
           I
           shall
           not
           dispute
           .
           But
           that
           it
           is
           such
           an
           easie
           peece
           for
           all
           private
           Christians
           to
           understand
           ,
           I
           doe
           very
           much
           doubt
           ,
           though
           the
           men
           of
           Kedermister
           (
           who
           I
           fear
           are
           fed
           but
           with
           little
           better
           food
           )
           can
           swallow
           down
           such
           choakly
           meat
           ,
           as
           his
           Paradoxes
           and
           distinctions
           
             of
             Faith
             ,
             evidencing
             Axiomatically
             ,
             or
             Syllogistically
             ;
             Of
             Justification
             Impetrated
             ,
             and
             Exemplified
             ;
             Of
             our
             working
             actively
             and
             passively
             ;
             Of
             Promises
             in
             the
             Covenant
             ,
             which
             are
             not
             parts
             of
             the
             Covenant
             ,
             but
             means
             to
             bring
             us
             into
             Covenant
             ,
             &c.
          
           yet
           unto
           other
           private
           Christians
           ,
           I
           dare
           say
           they
           are
           like
           Herring
           bones
           in
           the
           throat
           ,
           and
           not
           a
           whit
           more
           intelligible
           then
           a
           Lecture
           of
           Arabeck
           .
           The
           next
           motive
           ,
           he
           hath
           his
           upon
           ,
           probably
           may
           take
           with
           many
           ,
           the
           cheapnesse
           of
           the
           book
           which
           he
           doth
           commend
           ;
           but
           if
           the
           price
           and
           the
           profit
           were
           put
           together
           ,
           I
           dare
           say
           the
           Buyer
           will
           confesse
           that
           he
           hath
           given
           a
           great
           too
           much
           .
           He
           buyes
           poison
           too
           dear
           who
           hath
           it
           for
           nothing
           .
           As
           for
           the
           title
           of
           Antinomianism
           which
           he
           bestowes
           upon
           our
           Doctrine
           ,
           it
           is
           no
           great
           slander
           out
           of
           Mr.
           Baxters
           mouth
           ,
           with
           whom
           an
           Antinomian
           ,
           and
           an
           Anti-Papist
           are
           
             termini
             convertibles
          
           .
           Let
           him
           shew
           us
           any
           one
           Church
           or
           single
           person
           accounted
           Orthodox
           till
           this
           present
           age
           ,
           that
           did
           not
           hold
           some
           ,
           yea
           ,
           most
           of
           those
           Points
           which
           he
           cals
           Antinomianism
           ,
           and
           I
           will
           openly
           acknowledge
           I
           have
           done
           him
           wrong
           ;
           otherwise
           ,
           let
           him
           bee
           looked
           upon
           as
           a
           Slanderer
           and
           Revil●r
           of
           all
           the
           Protestant
           Churches
           ,
           who
           under
           a
           shew
           of
           friendship
           hath
           endeavored
           to
           expose
           them
           to
           the
           scorne
           and
           obloquie
           of
           their
           Enemies
           .
           Mr.
           B.
           (
           the
           better
           to
           ingage
           his
           Reader
           )
           tels
           him
           his
           Doctrine
           
             is
             of
             a
             middle
             straine
          
           *
           ;
           as
           if
           all
           the
           Reformed
           Churches
           ,
           had
           hitherto
           been
           in
           an
           extreame
           ,
           in
           this
           fundamentall
           point
           of
           our
           Justification
           .
           It
           is
           like
           ,
           he
           thinks
           the
           Papists
           are
           much
           nearer
           to
           the
           line
           of
           truth
           ,
           then
           any
           of
           them
           .
           But
           in
           earnest
           is
           Mr.
           Baxters
           Doctrine
           of
           a
           
             middle
             strain
          
           ?
           I
           am
           sure
           he
           gives
           as
           much
           unto
           Works
           and
           lesse
           unto
           Christ
           then
           the
           Papists
           doe
           ;
           He
           makes
           Works
           ,
           by
           vertue
           of
           Gods
           Promise
           and
           Covenant
           ,
           to
           be
           the
           meritorious
           causes
           of
           Justification
           and
           Salvation
           ,
           and
           in
           no
           other
           sence
           doe
           the
           Papists
           affirm
           it
           .
           I
           must
           needs
           say
           ,
           I
           never
           yet
           met
           with
           that
           Papist
           ,
           which
           calls
           Christ
           
             a
             sine
             qua
             
             non
          
           (
           i.
           e.
           a
           cause
           which
           effects
           nothing
           )
           of
           our
           Justification
           :
           But
           I
           shall
           desire
           the
           Reader
           for
           his
           better
           satisfaction
           to
           paralell
           Mr.
           Baxters
           Doctrine
           with
           these
           ten
           Positions
           of
           Bishop
           Gardiner
           d
           ,
           which
           ●e
           endeavored
           to
           maintain
           against
           those
           blessed
           Martyrs
           of
           Jesus
           Christ
           ,
           
             Barns
             ,
             Hierome
          
           ,
           and
           Garret
           ,
           who
           sealed
           the
           contrary
           Doctrine
           with
           their
           dearest
           blood
           .
        
         
           
             1
             The
             effect
             of
             Christs
             passion
             hath
             a
             Condition
             ,
             the
             fulfilling
             of
             the
             Condition
             diminisheth
             nothing
             from
             the
             effect
             of
             Christs
             passion
             .
          
        
         
           
             2
             They
             that
             will
             injoy
             the
             effect
             of
             Christs
             passion
             ,
             must
             fulfil
             the
             Condition
             .
          
        
         
           
             3
             The
             fulfilling
             of
             the
             Condition
             ,
             requireth
             ,
             first
             knowledge
             of
             the
             Condition
             ,
             which
             knowledge
             we
             have
             by
             Faith.
             
          
        
         
           
             4
             Faith
             commeth
             of
             God
             ,
             and
             this
             Faith
             is
             a
             good
             gift
             .
             It
             is
             good
             and
             profitable
             for
             me
             to
             do
             well
             ,
             and
             to
             exercise
             this
             Faith
             ,
          
           Ergo
           ,
           
             By
             the
             gift
             of
             God
             I
             may
             do
             wel
             before
             I
             am
             justified
             .
          
        
         
           
             5
             By
             the
             gift
             of
             God
             I
             may
             doe
             well
             towards
             the
             attainment
             of
             Justification
             .
          
        
         
           
             6
             There
             is
             ever
             as
             much
             Charity
             towards
             God
             ,
             as
             Faith
             ;
             and
             as
             Faith
             increaseth
             ,
             so
             doth
             Charity
             increase
             .
          
        
         
           
             7
             To
             the
             attainment
             of
             Justification
             ,
             is
             required
             Faith
             and
             Charity
             .
          
        
         
           
             8
             Every
             thing
             is
             to
             be
             called
             freely
             done
             ,
             whereof
             the
             beginning
             is
             free
             ,
             and
             set
             at
             liberty
             without
             any
             cause
             of
             provocation
             .
          
        
         
           
             9
             Faith
             must
             be
             to
             me
             the
             assurance
             of
             the
             Promises
             of
             God
             made
             in
             Christ
             ,
             if
             I
             fulfil
             the
             condition
             ▪
             and
             love
             must
             accomplish
             the
             condition
             ,
             whereupon
             followeth
             the
             attainment
             of
             the
             Promise
             according
             to
             Gods
             Truth
             .
          
        
         
           
             10
             A
             man
             being
             in
             deadly
             sin
             ,
             may
             have
             Grace
             to
             doe
             the
             works
             of
             Repentance
             ,
             whereby
             hee
             may
             attain
             to
             his
             Justification
             .
             Never
             did
             the
             child
          
           (
           saies
           G.
           Joy
           *
           )
           
             so
             lively
             resemble
             his
             own
             Father
             ,
             as
             these
             Articles
             do
             expresse
             the
             Bishop
             of
          
           Romes
           
             Anti-christian
             Doctrine
          
           .
        
         
           And
           as
           for
           his
           choise
           Notion
           of
           
             Justification
             by
             Workes
             ,
             as
             they
             are
             our
             New
             Covenant
             Righteousnesse
          
           ;
           I
           finde
           it
           was
           a
           shift
           of
           the
           Papists
           long
           agoe
           .
           The
           said
           Doctor
           Barnes
           e
           having
           cited
           this
           passage
           out
           of
           Bernard
           f
           [
           I
           do
           abhor
           whatsoever
           thing
           is
           of
           me
           ,
           &c.
           ]
           See
           (
           saies
           he
           )
           Bernard
           
           
             doth
             despise
             all
             his
             good
             works
             ,
             and
             taketh
             him
             onely
             to
             Grace
             .
             Now
             had
             he
             no
             works
             of
             the
             New
             Law
             ,
             as
             you
             call
             them
             ?
          
           I
           shall
           not
           trace
           Mr.
           B.
           any
           farther
           ,
           there
           being
           now
           in
           the
           Presse
           (
           as
           I
           am
           informed
           )
           a
           large
           and
           full
           answer
           to
           his
           Paradoxicall
           Aphorismes
           ,
           by
           a
           faithful
           Servant
           g
           of
           the
           Lord
           Jesus
           ,
           
             a
             workman
             that
             needs
             not
             to
             be
             ashamed
          
           ;
           though
           I
           heartily
           wish
           that
           the
           work
           may
           provoke
           others
           unto
           shame
           ,
           who
           have
           more
           strength
           ,
           leisure
           ,
           and
           far
           greater
           helps
           for
           such
           undertakings
           then
           Country
           Ministers
           .
           I
           dare
           say
           ,
           that
           they
           who
           sate
           at
           the
           stern
           in
           our
           Vniversities
           heretofore
           such
           as
           
             Reynolds
             ,
             Whittaker
             ,
             Davenant
             ,
             Prideaux
             ,
             &c.
          
           would
           never
           have
           indured
           to
           see
           so
           many
           Popish
           and
           Arminian
           books
           (
           far
           more
           dangerous
           then
           the
           Ranters
           blasphemous
           Pamphlets
           )
           shew
           their
           heads
           but
           would
           have
           sent
           forth
           their
           Antidotes
           to
           correct
           their
           poison
           .
           I
           doe
           speake
           the
           more
           freely
           to
           stir
           up
           others
           of
           greater
           abilities
           then
           my selfe
           ,
           to
           undertake
           this
           cause
           ,
           least
           it
           should
           suffer
           overmuch
           ,
           through
           my
           weaknesse
           in
           managing
           it
           .
           We
           were
           wont
           to
           say
           that
           if
           a
           man
           doth
           plead
           for
           the
           King
           ,
           all
           is
           to
           be
           taken
           in
           good
           part
           ;
           the
           design
           of
           this
           Discourse
           ,
           was
           to
           plead
           the
           cause
           of
           the
           greatest
           King
           ,
           
             that
             no
             flesh
             might
             glory
             in
             his
             presence
             ,
             who
             of
             God
             is
             made
             unto
             us
             Wisdome
             ,
             Righteousnesse
             ,
             Sanctification
             and
             Redemption
          
           ;
           though
           the
           Advocate
           hath
           not
           holpen
           the
           Cause
           ,
           yet
           the
           goodnesse
           of
           the
           Cause
           may
           excuse
           the
           Advocate
           .
           I
           shall
           desire
           thee
           to
           read
           without
           prejudice
           ,
           and
           either
           to
           read
           all
           ,
           or
           none
           ,
           for
           that
           which
           is
           curtaild
           in
           one
           place
           ,
           is
           more
           explained
           in
           another
           .
           If
           thou
           reapest
           any
           good
           from
           what
           I
           have
           written
           ,
           I
           know
           thy
           returns
           will
           be
           according
           to
           my
           hearts
           desire
           ,
           Praises
           unto
           God
           ,
           and
           more
           fervent
           prayers
           for
        
         
           
             Thy
             Servant
             in
             the
             Work
             of
             the
             Gospel
             .
             
               W.
               EYRE
            
             .
          
           
             The
             Third
             day
             of
             the
             Ninth
             Month.
             1653.
             
          
        
      
    
     
       
         
         Justification
         without
         conditions
         ;
         OR
         ,
         The
         Free
         Justification
         of
         a
         Sinner
         justified
         .
      
       
         
           CHAP.
           I.
           Shewing
           the
           occasion
           of
           this
           Discourse
           ,
           and
           the
           rise
           of
           the
           Controversie
           which
           is
           here
           debated
           .
        
         
           SInce
           it
           hath
           pleased
           the
           Lord
           to
           reveal
           the
           riches
           of
           his
           Son
           unto
           me
           ,
           and
           to
           make
           me
           a
           Steward
           and
           Dispenser
           of
           this
           Grace
           unto
           his
           People
           ;
           the
           cheif
           design
           of
           my
           Ministry
           hath
           been
           to
           bottom
           my
           hearers
           upon
           Christ
           alone
           a
           ,
           that
           they
           might
           have
           no
           confidence
           in
           the
           flesh
           b
           ,
           but
           in
           that
           perfect
           and
           everlasting
           Righteousness
           which
           he
           hath
           wrought
           :
           For
           which
           end
           it
           hath
           been
           my
           care
           frequently
           and
           clearly
           to
           demonstrate
           to
           them
           ,
           both
           the
           sole-sufficiency
           ,
           and
           efficiency
           of
           Christ
           in
           the
           work
           of
           Mans
           Redemption
           ;
           that
           he
           is
           
             able
             to
             save
             unto
             the
             utmost
          
           c
           ,
           and
           that
           no
           work
           of
           ours
           ,
           either
           before
           or
           after
           our
           Conversion
           ,
           doth
           share
           with
           him
           in
           the
           glory
           of
           this
           atchievement
           .
           In
           a
           word
           ,
           That
           there
           is
           no
           cause
           d
           without
           God
           concurring
           with
           the
           precious
           and
           invaluable
           merit
           of
           his
           Blood
           ,
           to
           present
           
             us
             holy
             ,
             unblameable
             ,
             and
             unreprovable
             in
             the
             sight
             of
             God.
          
           Which
           truth
           ,
           as
           it
           shines
           clearer
           then
           the
           Sun
           ,
           throughout
           the
           Scripture
           ,
           so
           it
           appears
           unto
           me
           to
           be
           of
           greatest
           moment
           ,
           when
           I
           consider
           the
           concernment
           thereof
           ,
           both
           to
           God
           ,
           
           and
           Christ
           ,
           and
           to
           the
           precious
           souls
           of
           Gods
           Elect
           :
           I
           know
           nothing
           that
           gives
           so
           much
           glory
           unto
           God
           and
           Christ
           ,
           as
           to
           proclaim
           him
           the
           
             onely
             Saviour
          
           e
           ;
           and
           that
           besides
           him
           there
           is
           none
           other
           ,
           that
           we
           ow
           the
           whole
           work
           of
           our
           Salvation
           from
           the
           beginning
           to
           the
           end
           unto
           Christ
           alone
           ;
           and
           surely
           ,
           there
           is
           no
           point
           in
           the
           whole
           Doctrine
           of
           Godliness
           ,
           which
           contributes
           so
           much
           to
           the
           Peace
           ,
           Security
           f
           ,
           and
           Fruitfulness
           of
           the
           Saints
           ,
           as
           this
           doth
           :
           It
           affords
           the
           greatest
           encouragement
           to
           sinners
           to
           believe
           ,
           to
           believers
           to
           hold
           fast
           their
           confidence
           firm
           unto
           the
           end
           ,
           and
           to
           serve
           God
           with
           a
           willing
           minde
           ,
           in
           Righteousness
           and
           true
           Holiness
           all
           the
           days
           of
           their
           life
           .
        
         
           §
           .
           2
           ,
           Now
           though
           this
           truth
           be
           so
           evident
           ,
           and
           my
           intentions
           in
           pressing
           it
           ,
           such
           as
           have
           been
           mentioned
           ,
           yet
           it
           hath
           hapned
           unto
           me
           (
           as
           unto
           many
           of
           my
           betters
           )
           to
           be
           mistaken
           ,
           and
           by
           some
           of
           my
           own
           Profession
           ,
           who
           insinuated
           into
           the
           people
           ,
           That
           I
           taught
           a
           new
           Gospel
           ,
           made
           Faith
           and
           Repentance
           to
           be
           needless
           things
           ;
           for
           no
           other
           reason
           ,
           that
           I
           know
           of
           ,
           but
           because
           I
           dare
           not
           give
           them
           that
           honor
           which
           is
           due
           to
           Christ
           ,
           in
           making
           them
           concauses
           with
           him
           in
           procuring
           our
           Peace
           with
           God
           ,
           and
           in
           obtaining
           our
           Right
           and
           Interest
           in
           all
           the
           Benefits
           which
           he
           hath
           purchased
           ;
           for
           they
           themselves
           are
           my
           witnesses
           (
           would
           they
           speak
           their
           knowledge
           ,
           as
           to
           matter
           of
           Fact
           )
           that
           in
           all
           my
           Exercises
           ,
           though
           usually
           something
           of
           Christ
           be
           the
           Doctrine
           which
           I
           handle
           ,
           yet
           the
           use
           that
           I
           make
           of
           it
           ,
           is
           to
           press
           men
           unto
           Faith
           and
           Holiness
           :
           Nay
           ,
           I
           challenge
           all
           my
           Adversaries
           to
           say
           ,
           that
           ever
           I
           positively
           spake
           so
           much
           as
           one
           syllable
           to
           lessen
           the
           esteem
           of
           Inherent
           Holiness
           ,
           though
           I
           am
           not
           ashamed
           comparatively
           to
           say
           as
           the
           Apostle
           doth
           ,
           
             That
             I
             count
             all
             things
          
           g
           
             but
             loss
             and
             dung
             ,
             that
             I
             may
             win
             Christ
             Jesus
             ,
             Phil.
          
           3.8
           .
           But
           otherwise
           ,
           I
           thank
           the
           Lord
           ,
           if
           I
           should
           speak
           slightingly
           of
           Holiness
           ,
           my
           own
           practise
           would
           condemn
           my
           Doctrine
           ;
           
             For
             herein
             I
             exercise
             my self
             ,
             to
             have
             always
             a
             conscience
             void
             of
             offence
             towards
             God
             ,
             and
             towards
             men
             .
          
        
         
           §
           .
           3.
           
           It
           is
           needless
           to
           give
           the
           Reader
           an
           account
           of
           all
           the
           Oppositions
           which
           I
           have
           met
           with
           ,
           in
           the
           course
           of
           my
           Ministery
           ;
           nor
           are
           they
           worth
           the
           mentioning
           ,
           seeing
           (
           as
           the
           Apostle
           h
           speaks
           )
           I
           have
           not
           yet
           resisted
           unto
           blood
           ,
           I
           shall
           onely
           acquaint
           him
           with
           the
           rise
           of
           this
           present
           Difference
           ,
           which
           hapned
           about
           three
           or
           
           four
           years
           since
           upon
           this
           occasion
           ,
           handling
           those
           words
           ,
           
             How
             shall
             we
             escape
             ,
             if
             we
             neglect
             so
             great
             salvation
             ?
             Heb.
          
           2.3
           .
           in
           the
           weekly
           Lecture
           ,
           which
           I
           Preach
           in
           this
           City
           ,
           I
           proposed
           this
           Question
           ,
           
             Why
             the
             Gospel
             ,
             and
             not
             the
             Law
             ,
             is
             called
             Salvation
             ,
          
           seeing
           Life
           and
           Salvation
           is
           the
           end
           of
           both
           ?
           One
           Reason
           which
           I
           gave
           in
           Answer
           thereunto
           ,
           was
           ,
           Because
           the
           Law
           promiseth
           men
           life
           but
           conditionally
           ,
           upon
           condition
           of
           their
           Perfect
           Obedience
           ;
           which
           condition
           no
           man
           is
           able
           to
           perform
           ,
           and
           consequently
           no
           man
           can
           attain
           unto
           Life
           and
           Happiness
           by
           means
           thereof
           ;
           but
           the
           Gospel
           reveals
           a
           Salvation
           which
           is
           freely
           given
           unto
           Sinners
           ,
           which
           God
           bestows
           upon
           such
           as
           have
           neither
           money
           to
           buy
           ,
           nor
           worth
           to
           deserve
           it
           .
           This
           led
           me
           to
           speak
           more
           largely
           of
           the
           Difference
           between
           the
           Law
           and
           the
           Gospel
           ,
           the
           First
           Covenant
           ,
           which
           is
           a
           Covenant
           of
           Works
           ,
           and
           the
           Second
           ,
           which
           is
           a
           Covenant
           of
           Free-grace
           .
           Concerning
           the
           latter
           ,
           I
           laid
           down
           this
           
             Thesis
             ,
             That
             in
             the
             New
             Covenant
             there
             is
             no
             condition
             required
             on
             our
             parts
             to
             intitle
             us
             to
             the
             blessings
             of
             it
             .
          
           One
           Corollary
           which
           I
           drew
           from
           hence
           ,
           was
           ,
           That
           Faith
           is
           not
           the
           condition
           of
           the
           New
           Covenant
           .
           I
           cannot
           without
           too
           much
           tediousness
           rehearse
           my
           Explications
           of
           this
           Proposition
           ,
           and
           I
           do
           the
           rather
           forbear
           it
           now
           ,
           because
           in
           the
           process
           of
           this
           Discouse
           I
           shall
           have
           more
           opportunity
           to
           rescue
           my
           sense
           of
           them
           ,
           from
           some
           common
           mistakes
           .
           I
           shall
           onely
           inform
           the
           Reader
           of
           one
           Reason
           which
           I
           then
           gave
           for
           proof
           of
           the
           last
           Position
           ,
           to
           wit
           ,
           That
           Faith
           is
           not
           the
           condition
           of
           the
           New
           Covenant
           ,
           and
           particularly
           of
           our
           Justification
           (
           which
           as
           Mr.
           W.
           calls
           it
           ,
           is
           the
           Special
           and
           Noble-blessing
           of
           the
           New
           Covenant
           )
           in
           regard
           that
           our
           Controversie
           concerning
           Justification
           before
           Faith
           ,
           grew
           first
           from
           thence
           .
           The
           Argument
           was
           to
           this
           effect
           .
           If
           Faith
           be
           the
           condition
           of
           our
           Justification
           ,
           it
           must
           follow
           ,
           That
           men
           are
           Believers
           before
           they
           are
           justified
           ,
           (
           for
           the
           condition
           must
           be
           performed
           ,
           before
           the
           benefit
           which
           is
           promised
           thereupon
           ,
           can
           be
           received
           .
           )
           But
           men
           are
           not
           Believers
           before
           they
           are
           justified
           ;
           the
           Scripture
           witnesseth
           ,
           that
           the
           Subject
           of
           Justification
           is
           a
           sinner
           ,
           or
           ungodly
           person
           ,
           Rom.
           4.5
           .
           &
           5.8
           ,
           10.
           
           Now
           the
           Holy
           Ghost
           never
           calls
           Believers
           ungodly
           or
           wicked
           ,
           but
           Saints
           ,
           Faithful
           ,
           Holy
           Brethren
           ,
           Children
           of
           God
           ,
           Members
           of
           Christ
           ,
           &c.
           
        
         
           §
           .
           4.
           
           The
           next
           news
           that
           I
           heard
           ,
           was
           ,
           That
           all
           the
           Pulpits
           in
           
           the
           Town
           were
           filled
           with
           invectives
           against
           my
           Sermon
           .
           I
           must
           confess
           it
           surprised
           me
           with
           no
           little
           wonder
           ,
           knowing
           that
           I
           had
           delivered
           nothing
           but
           what
           was
           consonant
           to
           the
           Scriptures
           ,
           and
           wherein
           I
           was
           sure
           I
           had
           the
           suffrages
           of
           many
           godly
           and
           learned
           men
           ,
           and
           those
           too
           ,
           that
           are
           reputed
           amongst
           the
           more
           manly
           sort
           of
           our
           Protestant
           Divines
           .
           But
           that
           which
           I
           mused
           at
           most
           ,
           was
           the
           usage
           of
           a
           Neighbor
           Minister
           ,
           who
           though
           he
           heard
           not
           my
           Sermon
           ;
           and
           although
           by
           reason
           of
           a
           like
           mistake
           ,
           he
           had
           solemnly
           promised
           me
           not
           to
           clash
           against
           my
           Doctrine
           ,
           until
           he
           had
           first
           conferred
           with
           me
           about
           it
           ;
           yet
           shortly
           after
           ,
           without
           giving
           me
           the
           least
           hint
           of
           his
           dis-satsfaction
           ,
           he
           publickly
           complained
           to
           the
           people
           ,
           what
           dangerouis
           Errors
           had
           been
           lately
           vented
           amongst
           them
           ,
           suborned
           the
           words
           of
           the
           Apostle
           ,
           Gal.
           1.8
           .
           to
           pronounce
           me
           cursed
           ,
           and
           charged
           the
           people
           not
           to
           hear
           them
           that
           do
           teach
           :
           (
           1
           )
           That
           the
           New
           Covenant
           is
           not
           conditional
           ;
           (
           2
           )
           That
           Faith
           is
           not
           the
           condition
           of
           the
           New
           Covenant
           ;
           or
           (
           3
           )
           That
           Justification
           goes
           before
           Faith.
           To
           let
           pass
           those
           odious
           Nick-names
           which
           my
           Neighbors
           ,
           and
           others
           (
           who
           have
           been
           invited
           hither
           to
           disaffect
           the
           people
           towards
           my
           Doctrine
           )
           have
           frequently
           bestowed
           upon
           me
           (
           as
           
             Antinomian
             ,
             New-Declarative
             ,
             Troubler
          
           of
           
             Israel
             ,
             &c.
          
           )
           which
           troubled
           me
           the
           less
           ,
           when
           I
           remembred
           what
           Luther
           sayes
           ,
           
           
             He
             that
             will
             Preach
             Christ
             truly
             ,
             and
             confess
             him
             to
             be
             our
             Righteousness
             ,
             must
             be
             content
             to
             hear
             ,
             that
             he
             is
             a
             pernitious
             fellow
             ,
             and
             that
             he
             troubl●th
             all
             things
             ,
             &c.
             
          
           And
           a
           little
           before
           ,
           
             The
             faithful
             must
             bear
             this
             name
             and
             title
             in
             the
             World
             ,
             that
             they
             are
             Seditious
             and
             Schismaticks
             ,
             and
             the
             Authors
             of
             innumerable
             Evils
             ,
             &c.
             
          
           And
           in
           another
           place
           ,
           viz.
           on
           Gal.
           5.11
           Paul
           (
           saith
           he
           )
           
             taketh
             it
             for
             a
             most
             certain
             sign
             ,
             that
             it
             is
             not
             the
             Gospel
             ▪
             if
             it
             be
             preached
             in
             peace
             .
          
           But
           that
           which
           grieved
           me
           most
           ,
           was
           ,
           That
           Satan
           had
           gotten
           such
           an
           advantage
           against
           my
           Ministry
           ;
           for
           those
           insinuations
           prevailed
           so
           far
           upon
           the
           people
           ,
           that
           many
           of
           my
           wonted
           hearers
           fell
           off
           ,
           and
           re●●ained
           from
           coming
           to
           my
           Lecture
           ,
           for
           fear
           least
           I
           should
           perswade
           them
           to
           believe
           some
           other
           Gospel
           ▪
           then
           that
           which
           is
           revealed
           in
           the
           Scriptures
           :
           And
           how
           to
           remove
           this
           offence
           ,
           so
           unjustly
           taken
           ,
           I
           could
           not
           devise
           ;
           for
           though
           I
           made
           things
           never
           so
           plain
           in
           Publick
           ,
           thither
           they
           would
           not
           come
           ;
           or
           if
           I
           had
           gone
           to
           them
           in
           Private
           ,
           it
           had
           been
           but
           to
           little
           purpose
           ,
           they
           being
           possessed
           
           (
           as
           one
           of
           them
           most
           uncharitably
           told
           me
           )
           that
           I
           had
           a
           design
           to
           vent
           new
           Doctrine
           in
           Publick
           ,
           and
           to
           blanch
           it
           over
           with
           a
           fair
           construction
           in
           private
           .
           It
           came
           into
           my
           minde
           (
           as
           the
           most
           likely
           expedient
           to
           vindicate
           both
           the
           truth
           and
           my self
           )
           to
           desire
           those
           Reverend
           Ministers
           ,
           who
           sometimes
           came
           unto
           my
           Lecture
           ,
           That
           if
           they
           were
           dis-satisfied
           with
           what
           I
           had
           delivered
           ,
           they
           would
           be
           pleased
           publickly
           to
           declare
           it
           ,
           assoon
           as
           Sermon
           was
           ended
           ,
           and
           show
           me
           wherein
           I
           had
           swerved
           from
           the
           truth
           .
           I
           hoped
           that
           by
           this
           means
           ,
           we
           should
           have
           a
           clearer
           understanding
           of
           one
           another
           ,
           and
           the
           people
           would
           be
           the
           better
           satisfied
           ,
           when
           they
           had
           compared
           their
           Exceptions
           ,
           and
           my
           Answers
           together
           .
           But
           hitherto
           I
           could
           never
           obtain
           this
           favor
           from
           them
           ,
           though
           some
           of
           them
           have
           taken
           the
           Liberty
           to
           clamor
           lustily
           against
           me
           ,
           behinde
           my
           back
           ,
           and
           when
           I
           was
           safe
           enough
           from
           giving
           them
           an
           Answer
           .
        
         
           §
           .
           5.
           
           About
           April
           last
           (
           which
           was
           Anno
           1652.
           )
           I
           came
           unto
           the
           Wednesdays
           Lecture
           in
           this
           City
           ,
           where
           I
           heard
           a
           stranger
           *
           (
           whom
           I
           knew
           not
           )
           let
           fall
           sundry
           Passages
           ,
           which
           I
           conceived
           to
           be
           very
           wide
           from
           the
           Orthodox
           Faith
           ,
           as
           well
           as
           contrary
           to
           the
           Doctrine
           which
           I
           had
           lately
           delivered
           in
           the
           same
           place
           .
           It
           sounded
           harshly
           in
           mine
           ears
           ,
           
             That
             the
             Elect
             themselves
          
           (
           to
           whom
           Christ
           was
           peculiarly
           given
           by
           the
           Father
           before
           the
           foundations
           of
           the
           world
           ;
           for
           whom
           Christ
           gave
           himself
           a
           Sacrifice
           of
           a
           sweet
           smelling
           savor
           ,
           whose
           sins
           he
           bare
           in
           his
           Body
           on
           the
           Tree
           ,
           even
           to
           a
           full
           propitiation
           )
           
             had
             no
             right
             or
             interest
             in
             Christ
             ,
             nor
             any
             more
             benefit
             by
             his
             death
             ,
             then
             reprobates
             ,
             till
             they
             did
             believe
             ;
             and
             that
             they
             are
             but
             dreamers
             who
             do
             conceit
             the
             contrary
             .
          
           I
           know
           not
           what
           could
           be
           spoken
           more
           contradictory
           to
           many
           plain
           Scriptures
           ,
           which
           shall
           be
           mentioned
           anone
           ,
           more
           derogatory
           to
           the
           full
           atonement
           which
           Christ
           hath
           made
           by
           his
           Death
           ,
           and
           more
           disconsolatory
           to
           the
           souls
           of
           men
           ,
           in
           laying
           the
           whole
           weight
           of
           their
           Salvation
           upon
           an
           uncertain
           condition
           of
           their
           own
           performing
           :
           And
           therefore
           after
           the
           Exercise
           was
           fully
           ended
           ,
           I
           desired
           the
           Minister
           that
           Preached
           ,
           that
           with
           his
           leave
           ,
           and
           the
           patience
           of
           the
           Congregation
           ,
           I
           might
           remonstrate
           the
           insufficiency
           of
           his
           Grounds
           or
           Reasons
           ,
           to
           uphold
           the
           Doctrine
           he
           had
           delivered
           ;
           three
           of
           which
           I
           took
           more
           especial
           notice
           of
           .
           One
           was
           drawn
           from
           the
           parallel
           between
           the
           first
           
           and
           the
           second
           
             Adam
             ,
             As
             men
          
           (
           said
           he
           )
           
             are
             not
             guilty
             of
          
           Adams
           
             sin
             ,
             till
             they
             have
             a
             Being
             ;
             so
             the
             Elect
             have
             no
             benefit
             by
             Christ
             ,
             till
             they
             have
             a
             Being
          
           ;
           whereunto
           he
           added
           those
           old
           Philosophical
           Maxims
           ,
           
             Non
             entis
             non
             sunt
             accidentia
          
           ,
           and
           ,
           
             Accidentis
             esse
             ,
             est
             inesse
          
           .
           Another
           was
           ,
           
             That
             where
             there
             is
             no
             union
             ,
             there
             can
             be
             no
             communion
             ;
             but
             there
             is
             no
             union
             between
             Christ
             and
             the
             Elect
             ,
             before
             they
             believe
             :
             Therefore
             the
             Elect
             have
             no
             communion
             and
             participation
             in
             the
             benefits
             of
             Christs
             death
             ,
             before
             they
             have
             a
             Being
             ,
             and
             do
             believe
             in
             him
             .
          
           The
           proof
           of
           the
           Assumption
           was
           managed
           thus
           .
           
             The
             union
             between
             Christ
             and
             the
             Saints
             is
             a
             personal
             union
             ,
             which
             cannot
             be
             supposed
             till
             their
             persons
             have
             a
             Being
             .
          
           A
           third
           ground
           (
           upon
           which
           he
           laid
           the
           greatest
           stress
           )
           was
           to
           this
           purpose
           ,
           
             The
             Elect
             have
             no
             benefit
             by
             Christ
             before
             they
             do
             believe
             ,
             because
             God
             hath
             made
             a
             Covenant
             with
             his
             Son
             ,
             That
             they
             for
             whom
             he
             died
             ,
             should
             be
             admitted
             to
             partake
             of
             the
             Benefits
             of
             his
             death
             ,
             by
             Faith.
             
          
        
         
           §
           .
           6.
           
           Whereunto
           my
           Replies
           were
           to
           this
           effect
           .
           I
           told
           him
           that
           I
           conceived
           his
           first
           Allegation
           made
           very
           much
           against
           him
           ;
           For
           if
           the
           Righteousness
           of
           Christ
           doth
           come
           upon
           all
           the
           Elect
           unto
           Justification
           ,
           in
           the
           same
           manner
           as
           Adams
           sin
           came
           upon
           all
           men
           to
           condemnation
           ,
           as
           the
           Apostle
           shews
           it
           doth
           ,
           Rom.
           5.
           
           Then
           it
           must
           follow
           ,
           That
           the
           Righteousness
           of
           Christ
           was
           reckoned
           or
           imputed
           to
           the
           Elect
           ,
           before
           they
           had
           a
           Being
           ,
           and
           then
           much
           more
           before
           they
           do
           believe
           in
           him
           ;
           for
           it
           is
           evident
           that
           Adams
           sin
           came
           upon
           all
           men
           to
           condemnation
           ,
           before
           they
           had
           a
           Being
           ;
           for
           by
           that
           first
           transgression
           (
           sayes
           the
           Apostle
           ,
           vers
           .
           12.
           )
           
             Sin
             entered
             into
             the
             world
          
           .
           And
           more
           plainly
           ,
           
             Death
             passed
             upon
             all
             men
          
           :
           The
           Reason
           follows
           ,
           because
           
             in
             him
          
           ,
           or
           in
           his
           loyns
           ,
           
             all
             have
             sinned
          
           .
           Now
           as
           in
           Adam
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           All
           that
           shall
           perish
           ,
           were
           constituted
           sinners
           ,
           before
           they
           had
           a
           Being
           ,
           by
           reason
           of
           the
           imputation
           of
           his
           disobedience
           to
           them
           ;
           so
           in
           Christ
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           All
           that
           shall
           be
           saved
           ,
           were
           constituted
           righteous
           ,
           his
           obedience
           being
           imputed
           unto
           them
           by
           God
           ,
           before
           they
           had
           any
           Being
           ,
           otherwise
           then
           in
           him
           as
           their
           Head
           and
           common
           Person
           .
           
           There
           is
           a
           late
           Writer
           who
           tells
           us
           ,
           that
           there
           is
           not
           the
           same
           Reason
           for
           the
           imputation
           of
           Christs
           Righteousness
           to
           all
           the
           Elect
           before
           they
           believe
           ;
           as
           there
           is
           for
           the
           imputation
           of
           
           Adams
           sin
           unto
           his
           posterity
           before
           they
           have
           a
           Being
           ;
           Because
           (
           says
           he
           )
           
             the
             issues
             of
             the
             first
             Covenant
             fell
             upon
          
           Adams
           
             posterity
             in
             a
             natural
             and
             necessary
             way
             ,
             but
             the
             issues
             of
             Christs
             death
             do
             come
             to
             us
             in
             a
             supernatural
             way
             .
          
           But
           this
           Reason
           seems
           to
           me
           to
           be
           of
           small
           validity
           ;
           for
           the
           issues
           of
           Adams
           disobedience
           came
           not
           upon
           his
           posterity
           by
           vertue
           of
           their
           natural
           propagation
           ;
           for
           then
           his
           sin
           should
           be
           imputed
           unto
           none
           ,
           until
           they
           are
           actually
           propagated
           ;
           and
           the
           sins
           of
           other
           parents
           should
           be
           imputed
           to
           their
           posterity
           as
           much
           as
           Adams
           ,
           because
           they
           descend
           as
           naturally
           from
           their
           immediate
           Parents
           ,
           as
           they
           do
           from
           Adam
           ;
           so
           that
           the
           issues
           of
           Adams
           sin
           may
           be
           said
           to
           descend
           to
           his
           posterity
           in
           a
           supernatural
           way
           ,
           
             i.
             e.
          
           By
           vertue
           of
           Gods
           Covenant
           which
           was
           made
           with
           him
           as
           a
           common
           person
           ,
           in
           behalf
           of
           all
           his
           posterity
           ;
           and
           in
           the
           same
           manner
           do
           the
           issues
           of
           Christs
           obedience
           descend
           unto
           Gods
           Elect
           ,
           by
           vertue
           of
           that
           Covenant
           which
           was
           made
           with
           Christ
           ,
           as
           a
           common
           person
           ,
           in
           their
           behalf
           ;
           and
           therefore
           unless
           they
           can
           shew
           any
           Proviso
           ,
           or
           restriction
           in
           the
           second
           Covenant
           more
           then
           in
           the
           first
           ,
           why
           life
           should
           not
           flow
           as
           immediately
           to
           the
           Elect
           from
           Christs
           obedience
           ,
           as
           death
           did
           from
           Adams
           disobedience
           ,
           the
           Argument
           will
           stand
           in
           force
           .
           But
           to
           return
           to
           my
           discourse
           with
           Mr.
           Warren
           :
           I
           added
           ,
           That
           those
           Logical
           axioms
           ,
           
             non
             entis
             ,
             &c.
          
           have
           no
           force
           at
           all
           in
           the
           present
           Controversie
           :
           It
           doth
           not
           follow
           that
           Christs
           Righteousness
           cannot
           be
           imputed
           to
           us
           ,
           before
           we
           have
           an
           actual
           created
           Being
           ,
           because
           accidents
           cannot
           subsist
           without
           their
           Subjects
           ;
           for
           as
           much
           as
           imputed
           Righteousness
           is
           not
           an
           accident
           inherent
           in
           us
           ,
           and
           consequently
           doth
           not
           necessarily
           require
           our
           existence
           .
           Christ
           is
           the
           Subject
           of
           this
           Righteousness
           ,
           and
           the
           imputation
           of
           it
           is
           an
           act
           of
           God.
           Now
           the
           Apostle
           hath
           observed
           ,
           That
           God
           in
           justifying
           ,
           and
           imputing
           Righteousness
           ,
           
             calleth
             things
             that
             are
             not
             ,
             as
             if
             they
             were
             ,
             Rom.
          
           4.17
           .
           As
           the
           Righteousness
           of
           Christ
           was
           actually
           imputed
           to
           the
           Patriarks
           before
           it
           was
           wrought
           ;
           and
           our
           sins
           were
           actually
           imputed
           to
           Christ
           before
           they
           were
           committed
           ;
           so
           I
           see
           no
           inconvenience
           to
           say
           ,
           That
           Christs
           Righteousness
           is
           by
           God
           imputed
           to
           the
           Elect
           ,
           before
           they
           have
           a
           Being
           .
        
         
           §
           .
           7.
           
           As
           to
           his
           second
           Reason
           before
           mentioned
           ,
           I
           excepted
           (
           as
           I
           conceive
           but
           justly
           )
        
         
           1.
           
           Against
           his
           calling
           our
           union
           with
           Christ
           
             a
             personal
             union
          
           ,
           
           which
           seems
           to
           favor
           that
           absurd
           notion
           h
           ,
           That
           a
           believer
           loseth
           not
           onely
           his
           own
           proper
           life
           ,
           but
           his
           personality
           also
           ,
           and
           is
           taken
           up
           into
           the
           Nature
           and
           Person
           of
           the
           Son
           of
           God.
           Divines
           do
           call
           our
           union
           with
           Christ
           ,
           a
           Mystical
           and
           Spiritual
           union
           ,
           because
           it
           is
           secret
           and
           invisible
           ,
           to
           be
           apprehended
           by
           Faith
           ,
           and
           not
           by
           Sense
           or
           Reason
           ;
           but
           the
           Hypostatical
           or
           Personal
           union
           is
           proper
           unto
           Christ
           ,
           in
           whom
           the
           Divine
           and
           Humane
           Nature
           do
           constitute
           but
           one
           Person
           .
        
         
           2.
           
           Against
           his
           Assertion
           (
           proposed
           Universally
           ,
           )
           
             That
             there
             is
             no
             manner
             of
             union
             between
             Christ
             and
             the
             Elect
             ,
             before
             they
             do
             believe
          
           ;
           for
           though
           there
           be
           not
           that
           conjugal
           union
           between
           them
           which
           consists
           in
           the
           mutual
           consent
           i
           of
           parties
           ,
           yet
           is
           there
           such
           a
           true
           and
           real
           union
           ,
           that
           by
           means
           thereof
           ,
           their
           sins
           do
           become
           Christs
           ,
           and
           Christs
           Righteousness
           is
           made
           theirs
           .
           God
           from
           everlasting
           constituted
           and
           ordained
           Christ
           ,
           and
           all
           the
           Elect
           to
           be
           (
           as
           it
           were
           )
           one
           Heap
           or
           Lump
           ,
           one
           Vine
           ,
           one
           Body
           or
           Spiritual
           Corporation
           ,
           wherein
           Christ
           is
           the
           Head
           ,
           and
           they
           the
           Members
           ;
           Christ
           the
           Root
           ,
           and
           they
           the
           Branches
           ;
           Christ
           the
           First
           Fruits
           ,
           and
           they
           the
           residue
           of
           the
           Heap
           k
           .
           In
           respect
           of
           this
           union
           it
           is
           ,
           That
           they
           are
           said
           
             to
             be
             given
             unto
             Christ
             ,
             and
             Christ
             to
             them
          
           ;
           to
           be
           
             in
             Christ
             ,
             Ephes.
          
           1.
           
           That
           they
           are
           called
           his
           Sheep
           ,
           his
           Seed
           ,
           his
           Children
           ,
           his
           Brethren
           ,
           before
           they
           are
           Believers
           :
           And
           by
           vertue
           of
           this
           union
           it
           is
           ,
           That
           the
           obedience
           and
           satisfaction
           of
           Christ
           ,
           descends
           peculiarly
           to
           them
           ,
           and
           not
           unto
           the
           rest
           of
           mankinde
           .
           But
           here
           I
           was
           assaulted
           with
           an
           Objection
           ,
           which
           the
           Reverend
           Minister
           of
           the
           Parish
           was
           pleased
           to
           move
           from
           Rom.
           16.7
           .
           Where
           Paul
           speaking
           of
           Andronicus
           and
           Junia
           ,
           saith
           ,
           
             They
             were
             in
             Christ
             before
             me
             :
          
           From
           whence
           he
           would
           infer
           ,
           That
           none
           are
           in
           Christ
           ,
           or
           united
           unto
           Christ
           before
           they
           do
           believe
           .
           Whereunto
           I
           returned
           no
           Answer
           ,
           but
           humbly
           desired
           him
           to
           leave
           the
           manage
           of
           the
           Conference
           unto
           him
           that
           had
           Preached
           :
           I
           did
           the
           rather
           pass
           it
           over
           ,
           in
           regard
           there
           is
           so
           little
           difficulty
           therein
           ;
           for
           it
           is
           evident
           ,
           the
           Apostle
           speaks
           there
           ,
           not
           of
           their
           Spiritual
           union
           with
           Christ
           ,
           which
           is
           invisible
           to
           man
           ,
           for
           God
           onely
           knows
           who
           are
           his
           ,
           but
           of
           such
           a
           
           a
           Being
           in
           Christ
           ,
           as
           is
           by
           External
           Profession
           and
           Church
           Communion
           l
           ;
           in
           which
           respect
           the
           whole
           visible
           Church
           is
           called
           CHRIST
           ,
           1
           Cor.
           12.12
           .
           And
           Hypocrites
           ,
           as
           well
           as
           the
           Elect
           ,
           are
           said
           to
           be
           in
           Christ
           ,
           and
           to
           be
           Branches
           in
           him
           ,
           John
           15.2
           ,
           3.
           
           And
           thus
           it
           is
           acknowledged
           ,
           that
           one
           is
           in
           Christ
           before
           another
           ,
           according
           as
           they
           are
           called
           ,
           and
           converted
           ,
           whether
           really
           or
           in
           appearance
           :
           It
           doth
           not
           follow
           that
           the
           union
           of
           the
           Elect
           to
           Christ
           is
           successive
           ,
           or
           that
           it
           is
           an
           act
           done
           in
           time
           ,
           depending
           upon
           conditions
           performed
           by
           them
           .
        
         
           §
           .
           8.
           
           To
           prevent
           the
           like
           interruptions
           ,
           I
           desired
           the
           Preacher
           to
           vouchsafe
           us
           the
           proofs
           of
           his
           third
           Ground
           (
           which
           in
           his
           Sermon
           he
           had
           but
           barely
           asserted
           )
           
             scil
             .
             That
             God
             hath
             made
             a
             Covenant
             with
             Christ
             ,
             that
             the
             Elect
             should
             have
             no
             benefit
             by
             his
             death
             ,
             until
             they
             do
             believe
          
           ;
           which
           I
           have
           often
           heard
           affirmed
           ,
           but
           never
           proved
           .
           Whereunto
           he
           replyed
           ,
           That
           I
           should
           produce
           some
           Scripture
           which
           sayes
           ,
           That
           the
           Elect
           have
           actuall
           benefit
           by
           Christ
           ,
           before
           believing
           ;
           wherein
           ,
           if
           I
           had
           failed
           ,
           it
           had
           been
           but
           a
           weak
           proof
           of
           his
           Assertion
           ,
           for
           he
           having
           the
           Affirmative
           ,
           the
           Confirmation
           of
           it
           lay
           on
           him
           .
           However
           I
           readily
           condescended
           to
           his
           demands
           ,
           and
           proposed
           an
           Argument
           to
           this
           effect
           .
           They
           with
           whom
           God
           hath
           declared
           himself
           to
           be
           wel-pleased
           and
           reconciled
           ,
           have
           actual
           benefit
           by
           the
           death
           of
           Christ
           :
           But
           God
           hath
           declared
           that
           he
           is
           reconciled
           unto
           ,
           and
           wel-pleased
           with
           all
           those
           for
           whom
           Christ
           hath
           died
           ,
           Ergo.
           To
           confirm
           the
           Assumption
           which
           was
           then
           denied
           ,
           I
           alledged
           Matth.
           3.17
           .
           (
           intending
           to
           have
           added
           divers
           other
           Scriptures
           ,
           as
           2
           Cor.
           5.19
           .
           Rom.
           5.10
           ,
           &c.
           when
           I
           had
           made
           out
           the
           force
           of
           the
           former
           place
           ,
           )
           
             This
             is
             my
             beloved
             Son
             ,
             in
             whom
             I
             am
             wel
             pleased
             .
          
           From
           whence
           I
           reasoned
           after
           this
           manner
           ;
           If
           the
           wel-pleasedness
           of
           God
           ,
           which
           is
           here
           declared
           ,
           were
           not
           terminated
           to
           Christ
           personal
           ,
           but
           to
           Christ
           mystical
           ,
           then
           God
           was
           wel-pleased
           with
           all
           his
           Elect
           ,
           (
           who
           are
           Christ
           mystical
           )
           when
           this
           voice
           came
           from
           Heaven
           ,
           and
           consequently
           before
           many
           of
           them
           do
           believe
           :
           But
           the
           wel-pleasedness
           of
           God
           here
           declared
           ,
           was
           not
           to
           Christ
           personal
           ,
           Ergo.
           Here
           Mr.
           Good
           an
           Inn-keeper
           of
           this
           City
           put
           me
           that
           Question
           ,
           which
           Mr.
           Woodbridge
           hath
           mentioned
           ,
           Pag.
           21.
           
           
             Whether
             God
             were
             wel-pleased
             with
             unregenerate
             men
             ?
          
           To
           whom
           I
           did
           not
           Reply
           ,
           as
           Basil
           did
           unto
           Demosthenes
           ,
           the
           Clerk
           
           of
           the
           Emperors
           Kitchin
           ,
           when
           he
           affronted
           him
           for
           opposing
           the
           Arrian
           Faction
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Wishing
           from
           my
           heart
           ,
           That
           all
           the
           Lords
           people
           were
           Prophets
           ;
           that
           private
           Christians
           would
           labor
           for
           a
           more
           explicite
           Faith
           in
           the
           Grounds
           of
           Religion
           :
           And
           therefore
           I
           answered
           ,
           That
           this
           and
           other
           Scriptures
           do
           plainly
           declare
           ,
           That
           he
           is
           wel-pleased
           with
           his
           Elect
           in
           Christ
           ,
           whilest
           they
           are
           unregenerate
           ;
           though
           he
           be
           not
           pleased
           with
           their
           unregeneracy
           ,
           or
           any
           of
           their
           actions
           in
           their
           unregenerate
           estate
           .
           Then
           Mr.
           Woodbridge
           interposed
           ,
           That
           the
           place
           aforecited
           did
           not
           prove
           the
           actual
           reconciliation
           or
           wel-pleasedness
           of
           God
           towards
           his
           Elect
           ,
           but
           onely
           that
           he
           was
           wel-pleased
           with
           the
           person
           of
           Christ
           ;
           or
           if
           we
           will
           extend
           it
           unto
           men
           ,
           that
           then
           the
           meaning
           was
           ,
           I
           will
           be
           wel-pleased
           ,
           or
           I
           am
           wel-pleased
           ,
           when
           I
           am
           wel-pleased
           ,
           whensoever
           it
           is
           :
           Whereunto
           I
           returned
           no
           Answer
           ,
           but
           desired
           the
           Congregation
           to
           judge
           how
           well
           this
           gloss
           did
           agree
           unto
           the
           Text.
           I
           am
           wel-pleased
           ,
           
             i.
             e.
          
           I
           will
           be
           wel-pleased
           .
           To
           say
           God
           is
           not
           wel-pleased
           ,
           when
           he
           himself
           sayes
           expresly
           ,
           That
           he
           is
           ,
           is
           not
           to
           interpret
           Scripture
           ,
           but
           to
           deny
           it
           ;
           such
           a
           liberty
           to
           alter
           Tenses
           and
           Forms
           of
           Speech
           at
           our
           pleasure
           ,
           will
           but
           justifie
           the
           Jesuites
           *
           blasphemy
           ,
           That
           the
           Scriptures
           are
           but
           a
           Leaden
           Rule
           ,
           and
           a
           Nose
           of
           Wax
           ,
           which
           may
           be
           turned
           into
           any
           Form.
           In
           regard
           there
           were
           so
           many
           Speakers
           at
           once
           ,
           to
           avoid
           confusion
           ,
           I
           proceeded
           no
           farther
           in
           that
           Conference
           .
        
         
           §
           .
           9.
           
           The
           next
           day
           Mr.
           Warren
           came
           unto
           my
           Lecture
           ;
           and
           after
           Sermon
           was
           ended
           ,
           though
           he
           had
           nothing
           to
           except
           against
           my
           Doctrine
           ,
           yet
           he
           offered
           me
           some
           other
           Arguments
           to
           confirm
           his
           own
           ,
           scil
           .
           That
           the
           Elect
           have
           no
           benefit
           by
           Christ
           ,
           till
           they
           do
           believe
           :
           To
           which
           I
           returned
           such
           Answers
           ,
           as
           I
           conceived
           expedient
           ,
           to
           clear
           the
           truth
           ;
           without
           giving
           him
           the
           least
           offence
           in
           word
           ,
           or
           gesture
           ,
           that
           I
           was
           aware
           of
           ,
           notwithstanding
           the
           provocations
           I
           received
           from
           him
           ,
           both
           in
           the
           Language
           he
           gave
           me
           ,
           abusing
           those
           words
           of
           our
           Saviour
           ,
           Matth.
           26.54
           .
           To
           compare
           himself
           unto
           Christ
           ,
           and
           me
           unto
           
             Judas
             ,
             &c.
          
           
           And
           in
           the
           challenges
           he
           made
           ,
           to
           Dispute
           ,
           Write
           ,
           &c.
           whereunto
           I
           was
           willingly
           deaf
           ,
           least
           our
           Doctrinal
           Differennce
           might
           prove
           a
           Personal
           Quarrel
           .
           His
           Arguments
           and
           my
           Answers
           I
           shall
           here
           omit
           ,
           in
           regard
           the
           same
           were
           urged
           by
           Mr.
           Woodbridge
           with
           much
           more
           
           strength
           .
           The
           scanning
           of
           whose
           Book
           is
           my
           present
           intendment
           .
        
         
           §
           .
           10.
           
           On
           the
           Wednesday
           after
           (
           about
           half
           an
           hour
           before
           Sermon
           began
           )
           I
           was
           informed
           that
           Mr.
           Woodbridge
           was
           to
           Preach
           .
           In
           regard
           he
           was
           none
           of
           the
           Lecturers
           ,
           I
           concluded
           he
           had
           abode
           in
           Town
           ,
           and
           procured
           a
           turn
           purposely
           to
           blow
           the
           Coals
           ,
           which
           Mr.
           Warren
           had
           kindled
           ,
           and
           to
           foment
           the
           prejudices
           of
           the
           people
           ,
           both
           against
           the
           truth
           ,
           and
           my self
           .
           And
           therefore
           having
           begged
           direction
           of
           God
           ,
           I
           was
           pressed
           in
           my
           spirit
           to
           go
           and
           hear
           him
           ,
           and
           to
           bear
           witness
           to
           the
           truth
           ,
           if
           it
           were
           opposed
           ;
           and
           I
           bless
           the
           Lord
           his
           strength
           and
           assistance
           was
           not
           wanting
           to
           me
           .
           Had
           Mr.
           Woodbridge
           faithfully
           related
           the
           procedure
           of
           our
           Conference
           ,
           I
           had
           not
           put
           my self
           to
           the
           trouble
           of
           this
           Reply
           .
           But
           seeing
           he
           hath
           represented
           my
           Judgement
           in
           this
           point
           ,
           with
           the
           Grounds
           thereof
           ,
           in
           so
           ill
           a
           dress
           ,
           I
           shall
           endeavor
           to
           set
           those
           things
           strait
           ,
           which
           are
           cast
           by
           him
           into
           such
           a
           crooked
           frame
           :
           And
           that
           I
           may
           omit
           nothing
           which
           makes
           for
           him
           ,
           and
           against
           my self
           ,
           I
           shall
           give
           the
           Reader
           my
           sence
           of
           his
           whole
           Book
           .
           But
           before
           I
           proceed
           to
           the
           examen
           of
           his
           Sermon
           ,
           I
           must
           crave
           leave
           to
           premonstrate
           the
           Reasons
           of
           my
           Practise
           in
           this
           Publick
           Conference
           .
        
      
       
         
           CHAP.
           II.
           A
           Digression
           ,
           concerning
           the
           proposing
           of
           Questions
           ,
           and
           reasoning
           with
           Ministers
           publickly
           about
           the
           Matter
           of
           their
           Sermons
           .
        
         
           IT
           may
           seem
           strange
           to
           some
           ,
           that
           I
           should
           so
           publickly
           except
           against
           my
           Brethrens
           Doctrine
           ,
           seeing
           it
           hath
           been
           so
           seldom
           practised
           in
           our
           Congregations
           ;
           and
           therefore
           I
           shall
           by
           way
           of
           Apology
           offer
           them
           the
           Reasons
           that
           moved
           me
           to
           it
           .
        
         
           1.
           
           I
           did
           no
           more
           then
           what
           I
           have
           often
           desired
           should
           be
           done
           to
           me
           ,
           if
           any
           were
           dis-satisfied
           in
           the
           Doctrine
           which
           I
           had
           taught
           .
           
             Hanc
             veniam
             damus
             ,
             petimusquè
             vicissim
             .
          
           And
           of
           all
           men
           ,
           Mr.
           Warren
           had
           least
           reason
           to
           be
           offended
           with
           it
           ,
           who
           had
           
           practised
           the
           very
           same
           thing
           in
           another
           place
           a
           ;
           unless
           he
           be
           resolved
           to
           take
           that
           liberty
           ,
           which
           he
           will
           not
           give
           .
        
         
           2.
           
           Having
           a
           Ministry
           committed
           to
           me
           in
           this
           place
           ,
           by
           the
           appointment
           both
           of
           God
           and
           Man
           ,
           I
           looked
           upon
           it
           as
           my
           duty
           ,
           to
           witness
           against
           those
           Errors
           that
           intrench
           so
           nearly
           upon
           the
           Foundation
           ,
           as
           I
           conceive
           this
           doth
           ,
           which
           I
           have
           engaged
           against
           .
           But
           some
           will
           say
           ,
           I
           might
           have
           discharged
           my
           Conscience
           at
           another
           time
           ,
           and
           with
           more
           deliberation
           .
           I
           must
           confess
           ,
           I
           have
           alwayes
           highly
           esteemed
           that
           saying
           of
           Aristides
           ,
           who
           being
           demanded
           by
           the
           Emperor
           to
           give
           a
           sudden
           answer
           ,
           unto
           something
           propounded
           ,
           Replyed
           ,
           
             Do
             you
             ask
             to
             day
             ,
             and
             I
             will
             answer
             to
             morrow
          
           :
           And
           the
           like
           of
           Melancthon
           b
           to
           Ecchius
           ,
           who
           had
           put
           him
           a
           knotty
           Argument
           ,
           
             Cras
             tibi
             respondebo
          
           .
           Indeed
           sudden
           Answers
           are
           seldom
           sol●d
           ,
           especially
           in
           weighty
           matters
           .
           But
           the
           case
           here
           was
           such
           as
           would
           not
           admit
           delay
           ;
           for
           I
           knew
           the
           greatest
           part
           of
           the
           Hearers
           (
           whose
           prejudices
           by
           this
           means
           were
           strengthned
           against
           me
           )
           would
           not
           vouchsafe
           to
           come
           at
           another
           time
           ▪
           when
           I
           had
           more
           opportunity
           to
           speak
           unto
           them
           .
           I
           dare
           say
           ,
           that
           all
           that
           were
           present
           at
           Mr.
           Woodbridges
           Sermon
           ,
           knew
           that
           he
           had
           levelled
           his
           Discourse
           against
           my
           se●f
           ;
           now
           if
           I
           had
           kept
           silence
           then
           ,
           and
           shewn
           my
           dislike
           of
           his
           Doctrine
           at
           another
           time
           ,
           what
           ever
           I
           had
           said
           ,
           would
           have
           been
           but
           little
           regarded
           ;
           my
           Adversaries
           would
           have
           given
           forth
           ,
           that
           I
           had
           spoken
           that
           behinde
           his
           back
           ,
           which
           I
           was
           not
           able
           to
           maintain
           unto
           his
           face
           .
        
         
           3.
           
           The
           Points
           which
           these
           Ministers
           hand●ed
           ,
           were
           Controver●al
           ;
           and
           surely
           Controversies
           are
           much
           better
           managed
           in
           a
           Conference
           between
           the
           Parties
           dissenting
           then
           in
           a
           continued
           Discourse
           ,
           when
           the
           same
           man
           shall
           frame
           both
           Arguments
           and
           Answers
           to
           his
           own
           advantage
           .
        
         
           4.
           
           I
           see
           no
           inconvenience
           at
           all
           ,
           that
           can
           come
           of
           this
           practise
           ,
           but
           rather
           very
           much
           good
           ,
           were
           it
           more
           generally
           received
           in
           our
           Congregations
           ;
           That
           if
           a
           Minister
           do
           deliver
           any
           thing
           that
           is
           dubious
           ,
           he
           should
           be
           desired
           after
           his
           Exercise
           is
           ended
           ,
           to
           clear
           and
           explain
           it
           ;
           or
           if
           any
           thing
           contrary
           to
           truth
           ,
           he
           should
           by
           sound
           Doctrine
           be
           convinced
           thereof
           ;
           which
           if
           it
           were
           done
           with
           that
           meekness
           and
           gravity
           as
           becometh
           Christians
           ,
           without
           ●eering
           ,
           railing
           ,
           and
           such
           like
           personal
           provocations
           ,
           it
           would
           very
           much
           tend
           unto
           godly
           edifying
           .
        
         
         
           §
           .
           2.
           
           And
           (
           first
           )
           on
           the
           Ministers
           part
           ,
           it
           would
           make
           them
           more
           studious
           ,
           and
           careful
           to
           weigh
           and
           ponder
           what
           they
           do
           deliver
           in
           Publick
           ;
           were
           this
           course
           more
           frequently
           used
           ,
           many
           would
           not
           do
           the
           work
           of
           the
           Lord
           so
           negligently
           as
           they
           are
           wont
           to
           do
           it
           ,
           and
           especially
           when
           they
           think
           there
           is
           none
           that
           heeds
           them
           ,
           or
           that
           durst
           to
           gain-say
           their
           crudest
           notions
           .
           Then
           (
           secondly
           )
           on
           the
           peoples
           part
           ,
           it
           is
           a
           singular
           means
           (
           1
           )
           to
           increase
           their
           knowledge
           ,
           and
           to
           maturate
           their
           judgements
           in
           the
           Articles
           of
           our
           Faith
           ;
           for
           it
           is
           far
           easier
           to
           judge
           and
           discern
           of
           controverted
           Points
           ,
           when
           they
           are
           debated
           in
           way
           of
           Conference
           ,
           then
           when
           they
           are
           delivered
           in
           a
           continued
           Discourse
           ;
           especially
           seeing
           the
           Speaker
           is
           seldom
           so
           ingenuous
           ,
           as
           either
           rightly
           to
           search
           ,
           or
           to
           urge
           the
           strength
           of
           his
           Adversaries
           Tenents
           .
           (
           2
           )
           To
           confirm
           and
           establish
           them
           in
           the
           truth
           ,
           which
           they
           have
           already
           received
           ,
           for
           
             Nihil
             tam
             certum
             ,
             quam
             quod
             ex
             dubio
             certum
             .
          
           Men
           abide
           by
           those
           truths
           which
           they
           have
           throughly
           tryed
           .
           (
           3
           )
           To
           hinder
           the
           spreading
           of
           many
           dangerous
           Errors
           which
           are
           sometimes
           vented
           in
           our
           Publick
           Auditories
           ,
           and
           which
           the
           common
           people
           are
           ready
           to
           swallow
           without
           chewing
           .
           (
           4
           )
           To
           prevent
           sundry
           mistakes
           which
           are
           occasioned
           through
           the
           obscurity
           ,
           ambiguity
           ,
           or
           narrowness
           of
           mens
           expressions
           .
        
         
           §
           3.
           
           Though
           custom
           hath
           not
           brought
           it
           in
           credit
           amongst
           our selves
           ,
           yet
           is
           it
           not
           any
           novel
           practise
           .
        
         
           1.
           
           We
           finde
           that
           the
           Jewish
           Doctors
           (
           as
           bad
           as
           they
           were
           )
           gave
           liberty
           to
           the
           people
           ,
           publickly
           to
           ask
           them
           Questions
           for
           the
           better
           understanding
           of
           the
           Doctrine
           which
           they
           taught
           ;
           they
           would
           never
           else
           have
           allowed
           our
           Saviour
           ,
           
           being
           but
           a
           Childe
           of
           twelve
           years
           old
           ,
           to
           have
           asked
           them
           Questions
           ,
           and
           to
           make
           Answers
           and
           Replies
           to
           what
           they
           spake
           ,
           as
           they
           did
           Luke
           2.46
           ,
           47.
           
           For
           at
           another
           time
           when
           he
           did
           something
           which
           was
           unusual
           ,
           they
           took
           him
           up
           with
           a
           
             quo
             jure
             ,
             By
             what
             authority
             ,
             &c.
             
             Matth.
          
           21.23
           .
           It
           is
           observable
           ,
           that
           this
           was
           done
           in
           the
           Temple
           ,
           and
           not
           in
           a
           private
           House
           ,
           and
           when
           a
           great
           Congregation
           was
           present
           ;
           For
           (
           sayes
           the
           Text
           )
           
             all
             that
             heard
             him
             ,
             marvelled
             ,
             &c.
             
          
        
         
           2.
           
           We
           have
           the
           example
           of
           the
           Apostles
           to
           justifie
           us
           herein
           ,
           whom
           we
           finde
           as
           frequent
           in
           Disputing
           ,
           Arguing
           ,
           and
           Reasoning
           with
           them
           that
           opposed
           the
           truth
           ,
           as
           in
           their
           continued
           Discourses
           
           amongst
           the
           people
           ,
           Acts
           6.9
           .
           &
           9.29
           .
           &
           17.2
           ,
           17.
           
           &
           18.4
           ,
           19.
           
           &
           19.8
           ,
           9.
           
           &
           15.7
           .
           amongst
           themselves
           .
        
         
           3.
           
           We
           have
           also
           the
           practise
           of
           the
           Primitive
           Churches
           ,
           going
           before
           us
           in
           this
           particular
           .
           In
           the
           Church
           of
           Corinth
           ,
           not
           onely
           one
           ,
           but
           any
           one
           (
           except
           women
           )
           was
           allowed
           to
           speak
           in
           the
           Publick
           Assemblies
           ,
           for
           the
           edifying
           of
           himself
           ,
           and
           others
           ,
           1
           Cor.
           14.29
           ,
           31.
           
           See
           Vers.
           26.
           
           Upon
           which
           Text
           (
           especially
           )
           it
           was
           ,
           that
           Archbishop
           Grindal
           grounded
           the
           Exercise
           of
           Prophesying
           ,
           which
           he
           ,
           with
           the
           consent
           of
           the
           other
           Bishops
           ,
           set
           on
           foot
           in
           the
           Province
           of
           Canterbury
           ,
           as
           appears
           by
           his
           Letter
           concerning
           that
           Matter
           unto
           Queen
           Elizabeth
           ;
           the
           reviving
           of
           which
           ,
           would
           not
           be
           the
           meanest
           peece
           of
           that
           Reformation
           which
           hath
           been
           attempted
           .
        
         
           4.
           
           Pauls
           dealing
           with
           Peter
           is
           very
           considerable
           ,
           Gal.
           2.
           the
           Text
           says
           ,
           ver
           .
           11
           d
           .
           That
           
             he
             withstood
             him
             to
             the
             face
             ,
          
           and
           vers
           .
           14.
           
             that
             he
             reproved
             him
             before
             them
             all
             ,
             i.
             e.
          
           before
           the
           whole
           Congregation
           ,
           though
           it
           were
           for
           a
           matter
           of
           fact
           ,
           yet
           will
           it
           not
           follow
           ,
           that
           we
           should
           be
           more
           indulgent
           unto
           Errors
           in
           Doctrine
           ;
           no
           doubt
           ,
           but
           Paul
           would
           have
           dealt
           as
           roundly
           with
           Peter
           ,
           or
           any
           other
           ,
           if
           he
           had
           taught
           any
           thing
           contrary
           to
           truth
           ,
           we
           see
           his
           zeal
           for
           the
           simplicity
           of
           the
           Gospel
           .
           Vers.
           5.
           
           
             To
             whom
             (
             scil
          
           .
           the
           false
           Apostles
           )
           
             we
             gave
             no
             place
             ,
             no
             not
             for
             an
             hour
             ,
             that
             the
             truth
             of
             the
             Gospel
             might
             continue
             with
             you
             .
          
        
         
           5.
           
           It
           is
           more
           then
           once
           charged
           upon
           us
           Ministers
           ,
           that
           we
           should
           
             convince
             gain-sayers
             ,
             and
             stop
             their
             mouths
             ,
             who
             teach
             things
             which
             they
             ought
             not
          
           (
           not
           by
           procuring
           the
           Magistrate
           to
           put
           them
           to
           silence
           ,
           but
           )
           
             by
             sound
             doctrine
             ,
             i.
             e.
          
           by
           clear
           and
           demonstrative
           Proofs
           from
           the
           Holy
           Scripture
           ,
           Titus
           1.9
           ,
           11.
           
        
         
           6.
           
           And
           lastly
           ,
           If
           every
           Christian
           ought
           to
           give
           a
           Reason
           of
           the
           hope
           that
           is
           in
           him
           ,
           as
           it
           is
           enjoyned
           ,
           1
           Pet.
           3.15
           .
           and
           as
           it
           was
           wont
           to
           be
           publickly
           practised
           in
           the
           Primitive
           Churches
           e
           ;
           much
           more
           ought
           a
           Minister
           of
           Christ
           (
           who
           should
           be
           apt
           to
           teach
           ,
           1
           Tim.
           3.2
           .
           )
           to
           be
           willing
           to
           satisfie
           his
           hearers
           concerning
           the
           Doctrine
           which
           he
           hath
           delivered
           .
        
         
           
             
               objection
            
             1
          
           §
           .
           4.
           
           Object
           .
           1.
           
           
             All
             that
             I
             have
             heard
             objected
             against
             this
             practise
             is
             of
             little
             moment
             .
             As
             first
             ,
             some
             have
             alledged
             ,
             That
             the
             Disciples
             came
             privately
             to
             our
             Saviour
             to
             ask
             him
             Questions
             ,
             
             Mark
          
           10.10
           .
           Mark
           9.28
           .
           To
           which
           I
           Answer
           .
        
         
           Answ.
           1.
           
           Though
           it
           were
           in
           a
           house
           ,
           
           yet
           it
           was
           before
           all
           his
           Disciples
           ,
           some
           did
           put
           to
           him
           these
           Questions
           before
           the
           rest
           ;
           and
           I
           suppose
           ,
           That
           they
           who
           dissent
           from
           us
           in
           this
           matter
           ,
           do
           look
           upon
           all
           that
           come
           unto
           our
           Churches
           to
           be
           Disciples
           .
           2.
           
           The
           Negative
           is
           weakly
           concluded
           from
           the
           Affirmative
           :
           It
           doth
           not
           follow
           ,
           That
           because
           they
           came
           unto
           him
           privately
           ,
           therefore
           they
           might
           have
           asked
           him
           these
           Questions
           in
           a
           Publick
           place
           ;
           seeing
           our
           Saviour
           never
           forbad
           them
           to
           do
           this
           thing
           ,
           before
           the
           people
           :
           Surely
           ,
           he
           that
           so
           readily
           made
           answer
           to
           all
           the
           Cavils
           of
           his
           enemies
           ,
           would
           not
           have
           refused
           to
           satisfie
           the
           Doubts
           ,
           Cases
           ,
           or
           Questions
           of
           his
           own
           Disciples
           ,
           wheresoever
           they
           had
           put
           them
           to
           him
           .
           3.
           
           Though
           Questions
           which
           are
           meerly
           for
           private
           satisfaction
           ,
           should
           be
           privately
           proposed
           ,
           yet
           such
           as
           tend
           to
           the
           edifying
           of
           others
           ,
           and
           to
           the
           clearing
           of
           such
           things
           as
           are
           openly
           delivered
           ,
           are
           most
           conveniently
           moved
           in
           the
           Publick
           Assemblies
           .
           But
           4.
           what
           is
           this
           instance
           to
           a
           Ministers
           witnessing
           against
           false
           and
           Erroneous
           Doctrines
           which
           are
           vented
           amongst
           the
           people
           committed
           to
           his
           charge
           ?
        
         
           Object
           .
           2.
           
           
             Others
             have
             alledged
             ,
             That
             the
             Apostle
             reprehends
             
               
                 objection
              
               2
            
             perverse
             disputings
             ,
          
           1
           Tim.
           6.5
           .
        
         
           Answ.
           True
           ,
           and
           justly
           too
           !
           But
           will
           it
           follow
           from
           hence
           ,
           
           That
           all
           Publick
           Disputations
           ,
           and
           Reasonings
           about
           matters
           of
           Faith
           ,
           are
           perverse
           Disputings
           ?
           Was
           the
           Apostle
           to
           be
           charged
           with
           perverseness
           when
           he
           reasoned
           both
           with
           Jews
           and
           Gentiles
           ,
           as
           his
           manner
           was
           ?
           Those
           perverse
           Disputings
           ,
           vers
           .
           4.
           are
           called
           strifes
           of
           words
           ;
           but
           such
           is
           not
           the
           matter
           which
           we
           do
           differ
           about
           ,
           which
           on
           all
           hands
           is
           confessed
           to
           be
           of
           very
           great
           moment
           .
        
         
           Object
           .
           3.
           
           
             Some
             have
             objected
             that
             prohibition
             of
             the
             Apostle
             ,
          
           
             
               objection
            
             3
          
           Rom.
           14.1
           .
           
             Receive
             him
             that
             is
             weak
             in
             the
             faith
             ,
             but
             not
             to
             doubtful
             Disputations
             .
          
        
         
           Answ.
           1.
           
           The
           scope
           of
           the
           Apostle
           ,
           
           was
           not
           to
           prohibite
           Disputations
           concerning
           matters
           of
           Faith
           ,
           before
           such
           as
           are
           weak
           ,
           but
           to
           exhort
           stronger
           Christians
           to
           be
           tender
           and
           charitable
           to
           their
           weaker
           Brethren
           ,
           whom
           he
           would
           have
           them
           to
           receive
           ,
           scil
           .
           Into
           Church
           Communion
           ,
           and
           to
           own
           in
           the
           Fellowship
           of
           the
           Gospel
           ,
           although
           they
           were
           not
           so
           fully
           informed
           as
           themselves
           
           in
           the
           Doctrine
           of
           Christian
           Liberty
           ,
           concerning
           the
           distinction
           of
           Meats
           ,
           days
           ,
           and
           other
           Mosaical
           Observations
           :
           Our
           Translators
           in
           the
           Margent
           render
           the
           last
           Clause
           ,
           
             Receive
             him
             —
             not
             to
             judge
             his
             doubtful
             thoughts
             ,
             q.
             d.
          
           Do
           not
           judge
           him
           an
           unbeliever
           ,
           because
           of
           his
           Doubts
           and
           Scruples
           about
           these
           indifferent
           matters
           ;
           or
           do
           not
           perplex
           and
           intangle
           him
           with
           Niceties
           ,
           least
           his
           Faith
           in
           the
           main
           be
           utterly
           subverted
           :
           There
           is
           a
           vast
           difference
           between
           those
           adiaphora
           ,
           which
           the
           Apostle
           speaks
           of
           ,
           and
           the
           points
           which
           are
           in
           difference
           between
           us
           ▪
           
           (
           Mr.
           Cranford
           says
           well
           )
           
             That
             these
             Controversies
             concerning
             our
             Justification
             ,
             are
             no
             strife
             about
             Goats
             Wooll
             .
          
           2.
           
           This
           prohibition
           makes
           as
           much
           against
           Preaching
           of
           those
           points
           which
           do
           stumble
           the
           weak
           ,
           as
           against
           the
           discussing
           of
           them
           by
           way
           of
           a
           Conference
           whatsoever
           is
           necessary
           to
           be
           taught
           the
           people
           ,
           is
           as
           necessary
           to
           be
           tryed
           and
           examined
           by
           them
           .
        
         
           
             
               objection
            
             4
          
           §
           .
           5.
           
           Object
           .
           4.
           
           
             It
             hath
             been
             also
             alledged
             (
             which
             doth
             cast
             the
             greatest
             odium
             upon
             this
             practise
             )
             That
             these
             Publick
             Disputations
             do
             thwart
             with
             those
             Precepts
             which
             require
             us
          
           to
           seek
           and
           follow
           after
           Peace
           ,
           
             as
             Rom.
          
           12.18
           .
           &
           14.19
           .
           &
           15.
           2.
           
           Eph.
           4.3
           .
        
         
           
           Ans.
           For
           my
           own
           part
           ,
           I
           see
           not
           the
           least
           contrariety
           between
           &
           them
           .
           
           It
           was
           the
           Judgment
           of
           a
           great
           Divine
           ,
           
             Haec
             unica
             eaque
             sola
             via
             est
             ,
             qua
             ad
             concordiam
             proximè
             perveniri
             potest
             ,
             &c.
             
             This
             is
             the
             one
             ,
             and
             onely
             way
             ,
             whereby
             we
             may
             most
             suddenly
             attain
             to
             concord
             ;
             if
             whatsoever
             things
             may
             be
             ,
             or
             are
             commonly
             said
             for
             any
             Opinion
             ,
             or
             against
             it
             ,
             be
             truly
             propounded
             in
             the
             Churches
             ;
             so
             that
             the
             people
             be
             allowed
             free
             judgement
             in
             all
             things
             ,
             &c.
             
          
           In
           my
           Opinion
           they
           take
           a
           wrong
           course
           to
           make
           Peace
           ,
           that
           go
           about
           to
           stop
           mens
           mouths
           ,
           and
           never
           satisfie
           their
           Judgements
           ;
           for
           from
           hence
           innumerable
           Discords
           must
           needs
           arise
           .
           Me
           thinks
           Christians
           (
           who
           are
           sensible
           of
           their
           many
           mistakes
           )
           should
           not
           be
           so
           strait
           laced
           ,
           as
           to
           resolve
           to
           be
           at
           Peace
           with
           none
           ,
           but
           such
           as
           will
           
             jurare
             in
             verba
          
           ,
           Say
           as
           we
           do
           .
           A
           late
           Writer
           sayes
           well
           ,
           
           
             Why
             may
             not
             Christians
             and
             Schollars
             write
             plainly
             against
             one
             anothers
             Judgement
             ,
             with
             a
             loving
             consent
             ?
          
           So
           say
           I
           ,
           Why
           may
           we
           not
           Reason
           against
           each
           others
           Opinions
           in
           a
           friendly
           manner
           ?
           
           But
           (
           2
           )
           if
           Discord
           and
           Dissention
           should
           arise
           by
           this
           means
           ,
           yet
           is
           it
           not
           a
           Natural
           ,
           but
           an
           Accidental
           Effect
           
           thereof
           :
           And
           thus
           the
           Gospel
           it self
           doth
           sometimes
           cause
           disturbance
           ,
           as
           our
           Saviour
           foretold
           ,
           Matth.
           10.34
           ,
           35.
           
           But
           is
           the
           Gospel
           to
           be
           charged
           with
           these
           Dissentions
           ?
           Or
           ought
           we
           therefore
           to
           forbear
           to
           Preach
           the
           Gospel
           ?
           The
           proper
           cause
           of
           these
           Dissentions
           are
           mens
           own
           corruptions
           ;
           it
           argues
           monstrous
           pride
           ,
           when
           men
           cannot
           suffer
           their
           Opinions
           to
           be
           discussed
           land
           examined
           by
           the
           Word
           ,
           but
           strait
           wayes
           their
           Passions
           are
           up
           in
           arms
           ,
           and
           hold
           them
           for
           their
           Enemies
           that
           do
           differ
           from
           them
           ;
           It
           is
           a
           sign
           they
           are
           more
           tender
           of
           their
           own
           credit
           ,
           then
           of
           the
           truths
           of
           Christ.
           3.
           
           Though
           Peace
           be
           a
           Jewel
           of
           great
           price
           ,
           yet
           that
           Peace
           is
           far
           too
           dear
           which
           costs
           us
           the
           loss
           of
           Truth
           f
           ,
           I
           mean
           of
           any
           Saving
           ,
           Necessary
           ,
           and
           Fundamental
           Truth
           .
           For
           though
           in
           some
           lesser
           points
           ,
           
             In
             quibus
             salvâ
             fide
             qua
             Christiani
             sumus
             ,
             ignoratur
             verum
             ,
          
           as
           Augustine
           speaks
           g
           ,
           we
           may
           for
           peace
           sake
           
             have
             our
             faith
             ,
             or
             perswasions
             to
             our selves
             ,
             Rom.
          
           14.22
           h
           .
           Yet
           sure
           in
           those
           great
           and
           weighty
           matters
           of
           the
           Gospel
           ,
           which
           are
           either
           Foundations
           ,
           or
           else
           are
           adjacent
           to
           the
           Foundation
           (
           as
           these
           Controversies
           about
           Justification
           are
           ,
           it
           being
           
             articulus
             stantis
             aut
             cadentis
             Ecclesiae
          
           ,
           as
           Luther
           calls
           it
           )
           we
           ought
           not
           out
           of
           love
           to
           Peace
           ,
           to
           betray
           the
           Truth
           .
           It
           is
           better
           that
           Offences
           should
           come
           ,
           then
           that
           any
           vital
           truth
           should
           be
           lost
           or
           imbezelled
           i
           ;
           it
           is
           far
           more
           eligible
           to
           have
           truth
           without
           peace
           ,
           then
           peace
           without
           saving
           truth
           ;
           
             The
             wisdom
             which
             is
             from
             above
             ,
             is
             first
             pure
             ,
             and
             then
             peaceable
             .
          
           All
           those
           Precepts
           which
           do
           call
           for
           Peace
           and
           Unity
           ,
           are
           bounded
           with
           a
           
             salva
             fide
          
           ;
           as
           that
           Rom.
           12.18
           .
           
             If
             it
             be
             possible
          
           ;
           now
           
             Id
             solum
             possumus
             ,
             quod
             jure
             possumus
             ,
          
           nothing
           is
           possible
           ,
           but
           what
           is
           lawful
           ;
           so
           that
           if
           we
           may
           with
           a
           good
           Conscience
           ,
           and
           without
           treachery
           to
           the
           truths
           of
           Christ
           ,
           we
           ought
           to
           live
           peaceably
           with
           all
           men
           .
           So
           Rom.
           14.19
           .
           it
           is
           not
           barely
           ,
           
             Follow
             after
             peace
          
           ;
           but
           
             peace
             and
             the
             things
             which
             make
             for
             edification
             ,
          
           it
           must
           be
           an
           edifying
           ,
           and
           not
           a
           destroying
           peace
           ;
           such
           as
           may
           promote
           ,
           and
           not
           h●nder
           the
           building
           up
           of
           the
           Church
           .
           
             Vid
             ▪
             Rom.
          
           15.2
           .
           and
           1
           Cor.
           14.29
           .
           The
           unity
           we
           are
           bid
           to
           strive
           for
           ,
           Eph.
           4.3
           .
           
             is
             the
             unity
             of
             the
             Spirit
          
           k
           and
           not
           like
           that
           of
           Simeon
           and
           Levi
           ,
           who
           were
           Brethren
           in
           iniquity
           .
           For
           as
           one
           l
           observes
           well
           out
           of
           Basil
           the
           Great
           ,
           
             If
             we
             once
             shake
             the
             simplicity
             of
             the
             Faith
             ,
             Disputes
             and
             Contentions
             will
             prove
             endless
             .
          
           4.
           
           If
           Christians
           in
           their
           Publick
           Disputes
           ,
           
           do
           so
           far
           forget
           the
           Rules
           of
           Sobriety
           and
           Moderation
           ,
           as
           to
           betake
           themselves
           to
           those
           carnal
           Weapons
           ,
           of
           Jeering
           ,
           Scoffing
           ,
           and
           Reviling
           each
           other
           ,
           it
           is
           an
           iniquity
           to
           be
           punished
           by
           the
           Judge
           ,
           because
           it
           tends
           so
           directly
           to
           the
           breaking
           of
           our
           Civil
           Peace
           ,
           and
           is
           more
           scandalous
           in
           them
           ,
           then
           in
           any
           others
           .
           Would
           the
           Civil
           Magistrate
           Interpose
           himself
           so
           far
           ,
           as
           to
           be
           the
           Moderator
           of
           our
           differences
           in
           this
           behalf
           ,
           these
           Publick
           Debates
           would
           be
           of
           singular
           use
           .
        
      
       
         
           CHAP.
           III.
           Being
           a
           Surveigh
           of
           Mr.
           Woodbridges
           Title
           Page
           ,
           wherein
           the
           Opinion
           he
           opposeth
           ,
           is
           cleared
           from
           the
           Aspersion
           of
           Antinomianism
           .
        
         
           IT
           is
           a
           common
           saying
           ,
           
             Fronti
             nulla
             fides
          
           .
           We
           may
           no
           more
           judge
           of
           Books
           by
           their
           Titles
           ,
           then
           of
           Strumpets
           by
           their
           Foreheads
           ;
           or
           of
           Apothecaries
           Drugs
           by
           the
           Inscriptions
           of
           the
           Pots
           which
           do
           contain
           them
           ,
           whose
           out-sides
           many
           times
           are
           Remedies
           ,
           when
           the
           inside
           is
           stark
           poyson
           a
           .
           The
           natures
           of
           things
           do
           not
           always
           answer
           the
           Names
           and
           Inscriptions
           which
           are
           put
           upon
           them
           .
           We
           read
           of
           Pompey
           ,
           that
           he
           built
           a
           Theater
           
             Cum
             titulo
             Templi
          
           ;
           and
           of
           Apolinarius
           the
           Heretick
           ,
           That
           he
           had
           a
           School
           
             Cum
             titulo
             Orthodoxi
             .
             Nestorius
          
           also
           vailed
           himself
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Montanus
           ,
           who
           would
           have
           our
           Saviour
           to
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           assumed
           unto
           himself
           the
           Title
           of
           Paracletus
           ;
           nay
           ,
           Apelles
           the
           Painter
           drew
           his
           filthy
           Strumpet
           ,
           
             Cum
             titulo
             Veneris
          
           ,
           with
           the
           Inscription
           of
           a
           Goddess
           ,
           that
           so
           he
           might
           more
           easily
           bring
           men
           to
           the
           adoration
           of
           her
           .
           There
           is
           nothing
           more
           common
           ,
           then
           for
           men
           to
           adorn
           their
           Errors
           with
           the
           Robe
           of
           Truth
           ,
           and
           to
           deform
           the
           Truth
           with
           the
           Rags
           of
           Error
           .
           I
           hope
           therefore
           ,
           that
           the
           Reader
           will
           be
           more
           wary
           ,
           then
           to
           judge
           of
           this
           mans
           Doctrine
           by
           the
           specious
           Title
           ,
           which
           he
           gives
           his
           own
           ,
           or
           that
           black
           mark
           wherewith
           he
           hath
           branded
           the
           Opinion
           which
           he
           doth
           oppose
           .
        
         
           He
           calls
           his
           own
           Opinion
           [
           
             Justification
             by
             Faith
          
           ]
           and
           the
           
           Doctrine
           he
           opposeth
           ,
           an
           [
           
             Antinomian
             Error
          
           ]
           both
           which
           may
           be
           understood
           
             Per
             antiphrasin
          
           ,
           for
           Justification
           by
           Works
           ,
           and
           an
           Evangelical
           Truth
           .
           As
           for
           his
           own
           Opinion
           ,
           he
           had
           more
           fitly
           stiled
           it
           [
           
             Justification
             by
             Works
          
           ]
           taking
           Faith
           as
           he
           doth
           ,
           in
           a
           proper
           sence
           ,
           and
           attributing
           no
           more
           to
           Faith
           ,
           then
           to
           other
           works
           of
           Sanctification
           ,
           which
           in
           his
           sence
           do
           morally
           qualifie
           men
           for
           Justification
           ,
           and
           Salvation
           .
           I
           cannot
           think
           him
           a
           hearty
           Advocate
           for
           Justification
           by
           Faith
           ,
           who
           holds
           ,
           That
           we
           are
           not
           justified
           till
           the
           day
           of
           judgement
           ;
           which
           I
           am
           credibly
           informed
           this
           Author
           hath
           Publickly
           maintained
           ,
           since
           he
           Preached
           this
           Sermon
           b
           :
           But
           how
           ill
           his
           Book
           doth
           deserve
           this
           Title
           ,
           shall
           appear
           in
           discussing
           the
           parts
           of
           it
           .
        
         
           §
           .
           2.
           
           And
           as
           for
           the
           imputation
           he
           hath
           cast
           on
           our
           Doctrine
           ,
           (
           which
           he
           calls
           an
           
             Antinomian
             Error
          
           )
           I
           doubt
           not
           ,
           but
           it
           will
           redound
           more
           unto
           his
           shame
           ,
           then
           unto
           ours
           .
           It
           hath
           been
           an
           old
           continued
           practise
           of
           Satan
           ,
           to
           blast
           the
           truths
           and
           wayes
           of
           God
           with
           odious
           Nick-names
           ,
           purposely
           to
           deter
           the
           simple
           from
           looking
           into
           them
           ;
           as
           few
           men
           will
           come
           near
           to
           a
           house
           which
           is
           marked
           for
           the
           Plague
           .
           It
           were
           easie
           to
           fill
           a
           Volume
           with
           those
           opprobrious
           Terms
           and
           Titles
           ,
           which
           in
           all
           ages
           have
           been
           cast
           upon
           the
           Truth
           ,
           and
           the
           Professors
           of
           it
           .
           Sure
           I
           am
           ,
           Satan
           hath
           gained
           no
           small
           advantage
           by
           these
           Hellish
           means
           .
           Tertullian
           observes
           ,
           That
           the
           Christians
           were
           hated
           and
           persecuted
           for
           no
           other
           crime
           ,
           but
           the
           crime
           of
           their
           Name
           c
           .
           So
           there
           are
           many
           things
           in
           these
           days
           generally
           decryed
           ,
           that
           are
           onely
           guilty
           of
           an
           evil
           name
           .
           I
           doubt
           not
           but
           there
           will
           be
           found
           many
           a
           precious
           truth
           in
           those
           Bundles
           of
           Errors
           ,
           which
           have
           been
           heaped
           together
           by
           some
           Godly-men
           in
           this
           last
           age
           .
           'T
           is
           but
           an
           easie
           Confutation
           to
           cry
           out
           Error
           and
           Heresie
           ;
           and
           this
           I
           have
           often
           observed
           ,
           That
           they
           who
           are
           most
           liberal
           with
           these
           loose
           invectives
           ,
           are
           generally
           sparing
           of
           solid
           Arguments
           .
        
         
           Whether
           the
           Opinion
           which
           Mr.
           W.
           opposeth
           ,
           be
           an
           Error
           ,
           
             sub
             judice
             lis
             est
          
           ;
           How
           well
           he
           hath
           acquitted
           himself
           in
           the
           proof
           of
           his
           charge
           ,
           we
           shall
           see
           anon
           .
           For
           my
           own
           part
           ,
           I
           dislike
           not
           his
           or
           any
           other
           mans
           Zeal
           against
           Errors
           and
           Heresies
           ,
           provided
           they
           will
           allow
           that
           liberty
           unto
           others
           ,
           which
           they
           assume
           to
           themselves
           ;
           to
           witness
           against
           that
           which
           they
           conceive
           Erroneous
           .
           I
           cannot
           be
           perswaded
           by
           all
           that
           Mr.
           W.
           hath
           yet
           said
           ,
           That
           this
           
           Tenent
           of
           Justification
           
             in
             foro
             Dei
          
           ,
           without
           Works
           or
           Conditions
           performed
           by
           us
           ,
           is
           an
           Error
           ,
           much
           less
           an
           
             Antinomian
             Error
          
           .
           If
           we
           may
           judge
           of
           it
           ,
           by
           those
           general
           Diagnosticks
           ,
           which
           Divines
           have
           given
           us
           to
           discern
           between
           Truth
           and
           Error
           ,
           I
           am
           sure
           it
           hath
           the
           complexion
           of
           a
           saving
           truth
           :
           That
           Doctrine
           which
           gives
           most
           glory
           unto
           God
           in
           Christ
           ,
           is
           certainly
           true
           ,
           and
           the
           contrary
           is
           as
           certainly
           false
           .
           
             Let
             that
          
           (
           sayes
           
             Bradwardine
             )
             be
             acknowledged
             for
             the
             true
             Religion
             ,
             which
             gives
             most
             glory
             unto
             God
             ,
             and
             renders
             God
             most
             favorable
             and
             gracious
             unto
             man
          
           d
           .
           Now
           let
           such
           as
           are
           least
           in
           the
           Church
           judge
           ,
           which
           Opinion
           gives
           most
           glory
           unto
           God
           ;
           Either
           (
           1
           )
           that
           which
           ascribes
           the
           whole
           Work
           of
           our
           Salvation
           to
           the
           Grace
           of
           God
           ,
           and
           the
           meritorious
           purchase
           of
           Jesus
           Christ
           ;
           or
           (
           2
           )
           that
           which
           makes
           men
           Moral
           causes
           of
           their
           own
           salvation
           ;
           which
           ascribes
           no
           more
           unto
           Christ
           ,
           then
           the
           purchasing
           of
           a
           new
           way
           ,
           whereby
           we
           may
           be
           saved
           ,
           if
           we
           perform
           the
           terms
           ,
           and
           conditions
           required
           of
           us
           .
           If
           the
           former
           in
           his
           Judgement
           be
           Antinomianism
           ,
           I
           shall
           freely
           profess
           ,
           That
           by
           it
           alone
           (
           though
           he
           call
           it
           Heresie
           )
           I
           have
           hope
           of
           Life
           and
           Salvation
           .
           
        
         
           §
           .
           3.
           
           I
           am
           sure
           he
           is
           greatly
           mistaken
           ,
           if
           he
           derives
           the
           descent
           of
           this
           Doctrine
           from
           the
           Antinomians
           ,
           who
           were
           a
           Sect
           of
           Libertines
           ,
           or
           carnal
           Gospellers
           ,
           which
           appeared
           in
           Germany
           soon
           after
           the
           Reformation
           began
           ,
           scil
           .
           about
           the
           year
           1538
           e
           .
           The
           Ring-leader
           whereof
           was
           
             Islibius
             Agricola
          
           ,
           the
           Compiler
           of
           the
           Interim
           ;
           they
           merited
           this
           name
           of
           Antinomians
           by
           their
           loose
           Opinions
           ,
           and
           looser
           Practises
           ,
           against
           whom
           Luther
           wrote
           several
           Books
           ,
           and
           Calvin
           bitterly
           inveighed
           in
           his
           
             Instr.
             Adversus
             Libertin
          
           .
           who
           (
           as
           I
           shall
           shew
           anon
           )
           are
           no
           Enemies
           to
           the
           Doctrine
           which
           I
           do
           here
           maintain
           .
           That
           sort
           of
           Christians
           in
           former
           times
           were
           called
           Eunomians
           ,
           from
           Eunomius
           their
           Leader
           ,
           of
           whom
           Saint
           Augustine
           f
           gives
           us
           this
           Character
           ,
           
             Fertur
             usque
             adeo
             fuisse
             bonis
             moribus
             ,
             inimicus
             ut
             asseveraret
             ,
             quod
             nihil
             cuique
             obesset
             quorumlibet
             perpetratio
             ac
             perseverantia
             peccatorum
             ,
             si
             hujus
             quae
             ab
             illo
             docebatun
             ,
             fidei
             particeps
             esset
             .
          
           i.
           e.
           
             It
             is
             reported
             ,
             That
             he
             was
             such
             an
             Enemy
             to
             all
             goodness
             ;
             that
             he
             affirmed
             ,
             though
             a
             man
             did
             commit
             or
             lie
             in
             any
             kinde
             of
             sin
             ,
             it
             should
             never
             hurt
             him
             ,
             if
             he
             had
             but
             that
             Faith
             which
             he
             taught
             .
          
           Of
           the
           same
           strain
           were
           the
           
           Gnosticks
           ,
           who
           for
           their
           filthy
           lives
           ,
           were
           called
           Coenosi
           ,
           The
           dirty
           Sect.
           g
           Augustine
           observes
           ,
           That
           there
           were
           many
           of
           this
           spirit
           in
           the
           Apostles
           days
           ,
           as
           the
           Nicholaitans
           ,
           the
           Disciples
           of
           
             Simon
             Magus
             ,
             Basilides
             ,
             Valentinus
             ,
          
           who
           abused
           some
           passages
           in
           the
           writings
           of
           Paul
           ,
           to
           be
           as
           it
           were
           Panders
           to
           the
           flesh
           ;
           who
           because
           the
           Apostle
           had
           affirmed
           ,
           That
           a
           man
           is
           justified
           by
           Faith
           without
           works
           ,
           concluded
           ,
           That
           if
           men
           did
           believe
           ,
           
             Etiamsi
             malè
             operarentur
             ,
             &
             facinorosè
             ,
             flagitioseve
             viverent
             ,
             Though
             they
             lived
             never
             so
             wickedly
             ,
             they
             should
             be
             saved
             :
          
           Which
           filthy
           Dreamers
           (
           as
           Jude
           calls
           them
           )
           occasioned
           the
           Epistles
           of
           
             James
             ,
             Peter
             ,
             John
          
           ,
           and
           Jude
           ;
           the
           cheif
           scope
           of
           which
           is
           to
           shew
           the
           unsoundness
           of
           that
           Faith
           ,
           which
           doth
           not
           work
           by
           love
           ,
           and
           that
           they
           are
           not
           Believers
           who
           do
           not
           bring
           forth
           the
           Fruits
           of
           a
           holy
           life
           .
           Now
           me
           thinks
           Mr.
           W.
           should
           have
           more
           charity
           ,
           then
           to
           rank
           his
           Antagonists
           with
           such
           filthy
           Swine
           .
        
         
           §
           .
           4.
           
           Mr.
           W.
           is
           not
           ignorant
           ,
           I
           dare
           say
           ,
           that
           many
           Godly
           Learned
           Men
           have
           asserted
           the
           Justification
           of
           Gods
           Elect
           ,
           
             in
             foro
             Dei
          
           ,
           before
           Faith
           ,
           who
           were
           never
           accounted
           Antinomians
           .
           I
           am
           sure
           Mr.
           Pemble
           hath
           hitherto
           been
           known
           by
           another
           name
           ;
           I
           mention
           him
           the
           〈◊〉
           because
           he
           was
           Divinity
           Reader
           in
           that
           Society
           h
           ,
           where
           I
           my self
           ,
           and
           this
           Author
           (
           for
           a
           while
           under
           me
           )
           had
           our
           education
           .
           In
           his
           Book
           of
           the
           Nature
           and
           Properties
           of
           Grace
           and
           Faith
           ,
           he
           delivers
           his
           Judgement
           to
           this
           effect
           ,
           i
           
             That
             the
             Elect
             ,
             even
             whilest
             they
             are
             unconverted
             ,
             they
             are
             then
             actually
             justified
             and
             freed
             from
             all
             sin
             by
             the
             death
             of
             Christ
             ;
             and
             God
             so
             esteems
             of
             them
             as
             free
             ;
             and
             having
             accepted
             of
             that
             satisfaction
             ,
             is
             actually
             reconciled
             to
             them
             :
          
           And
           a
           little
           after
           ;
           
             Our
             Justification
             in
             Gods
             sight
             ,
             was
             purchased
             for
             us
             by
             Christ
             ,
             long
             before
             we
             were
             born
             ;
             for
             it
             is
             in
             vain
             to
             think
             with
             the
             Arminians
             ,
             That
             Christs
             merits
             have
             made
             God
             onely
          
           Placabilem
           ,
           not
           Placatum
           ,
           
             procured
             a
             freedom
             ,
             That
             God
             may
             be
             reconciled
             if
             he
             will
             ;
             and
             other
             things
             concur
             ,
             but
             not
             an
             actual
             reconciliation
             :
             No
             it
             is
             otherwise
             ,
             Full
             satisfaction
             to
             Divine
             Justice
             is
             given
             and
             taken
             ;
             all
             the
             sins
             of
             the
             Elect
             are
             actually
             pardoned
             .
             This
             was
             concluded
             upon
             ,
             and
             dispatcht
             between
             God
             and
             Christ
             ,
             long
             before
             we
             had
             any
             being
             ,
             either
             in
             Nature
             or
             Grace
             ;
             yet
             this
             benefit
             was
             ours
             ,
             and
             belonged
             to
             us
             ,
             
             though
             we
             knew
             not
             so
             much
             ,
             till
             after
             that
             by
             Faith
             we
             did
             apprehend
             it
             ,
             as
             Lands
             may
             be
             purchased
             ,
             the
             Estate
             conveyed
             ,
             and
             setled
             on
             an
             Infant
             ,
             though
             he
             know
             nothing
             of
             it
             ,
             till
             he
             ●ome
             of
             age
             .
          
           Mr.
           Rutherford
           ,
           I
           dare
           say
           ,
           was
           never
           suspected
           to
           be
           an
           Antinomian
           ,
           yet
           in
           his
           
             Exercit.
             Apologet.
          
           (
           a
           Book
           which
           Mr.
           W.
           in
           my
           hearing
           heretofore
           ,
           hath
           extolled
           to
           the
           skies
           )
           he
           hath
           said
           as
           much
           as
           any
           of
           us
           ,
           against
           whom
           Mr.
           W.
           hath
           levelled
           this
           opprobrious
           name
           :
           k
           
             Sanc
             prius
             quàm
             electus
             credit
             ,
             cessit
             ,
             &c.
             
             Verily
          
           (
           saith
           he
           )
           
             before
             any
             of
             the
             Elect
             do
             believe
             the
             wrath
             of
             God
             ,
             and
             all
             the
             effects
             of
             his
             wrath
             are
             removed
             from
             their
             persons
             by
             vertue
             of
             Christs
             satisfaction
             :
          
           And
           near
           the
           same
           place
           he
           speaks
           to
           this
           purpose
           ,
           
           
             Though
             we
             are
             not
             justified
             passively
             ,
             or
             terminatively
             (
             i.
             e.
          
           The
           gracious
           sentence
           of
           God
           is
           not
           terminated
           in
           our
           Consciences
           )
           
             till
             we
             do
             believe
             ,
             yet
             our
             justification
             actively
             considered
             ,
             as
             it
             is
             in
             God
             (
             who
             is
             the
             onely
             justifier
             )
             was
             compleat
             and
             perfect
             ,
             before
             we
             had
             a
             being
             ;
             and
             in
             this
             sence
             Faith
             is
             not
             the
             Instrument
             of
             our
             Justification
             .
          
           Dr.
           Twisses
           Judgement
           in
           this
           point
           is
           sufficiently
           known
           .
           
             The
             Righteousness
             of
             Christ
          
           (
           saith
           he
           l
           )
           
             was
             ours
             ,
             before
             we
             did
             believe
             ;
             ours
             ,
             I
             say
             ,
             in
             respect
             of
             right
             ,
             because
             in
             the
             intention
             both
             of
             the
             Father
             ,
             and
             the
             Son
             ,
             it
             was
             performed
             for
             us
             ;
             though
             not
             in
             respect
             of
             possession
             and
             enjoyment
             ,
             because
             we
             have
             not
             the
             sence
             and
             knowledge
             of
             it
             ,
             whereunto
             we
             do
             attain
             by
             Faith
             —
             For
             Faith
             coming
             (
             which
             the
             Spirit
             of
             God
             works
             in
             our
             hearts
             )
             the
             love
             of
             God
             to
             us
             in
             Christ
             is
             then
             perceived
             and
             acknowledged
             .
             Whence
             it
             is
             ,
             That
             the
             Righteousness
             of
             Christ
             is
             said
             to
             be
             imputed
             unto
             us
             by
             Faith
             ,
             because
             we
             cannot
             know
             and
             discern
             that
             it
             is
             imputed
             to
             us
             but
             by
             Faith
             ;
             and
             then
             we
             are
             said
             to
             be
             justified
             with
             that
             kinde
             of
             Justification
             and
             Absolution
             from
             sin
             ,
             which
             breedeth
             peace
             in
             our
             Consciences
             .
          
           Where
           he
           also
           gives
           us
           two
           Arguments
           to
           prove
           ,
           That
           Justification
           ,
           
             in
             foro
             Dei
          
           ,
           goes
           before
           Faith.
           Was
           this
           famous
           Doctor
           an
           Antinomian
           ?
           Of
           all
           men
           Mr.
           W.
           (
           who
           is
           now
           entered
           upon
           his
           Labors
           ,
           and
           reaps
           the
           Harvest
           of
           that
           Seed
           which
           the
           Doctor
           with
           much
           sweat
           and
           many
           Prayers
           hath
           sown
           at
           Newbery
           )
           hath
           least
           reason
           to
           account
           him
           so
           .
           I
           must
           needs
           tell
           him
           ,
           He
           will
           not
           honor
           himself
           ,
           by
           aspersing
           the
           name
           of
           this
           blessed
           man.
           If
           Mr.
           W.
           had
           consulted
           with
           the
           Writings
           of
           his
           own
           forefathers
           ,
           
           I
           suppose
           he
           would
           have
           given
           the
           adhearers
           to
           this
           Doctrine
           more
           civil
           language
           .
           Mr.
           Parker
           his
           Grandfather
           (
           a
           man
           whom
           his
           Enemies
           m
           admired
           for
           his
           Learning
           and
           Piety
           )
           in
           his
           Book
           
             Descensu
             Christi
             ad
             inferos
          
           ,
           hath
           this
           excellent
           passage
           *
           ,
           
             Justificatus
             Christus
             dicitur
             cum
             resurrexit
          
           ,
           1
           Tim.
           3.16
           .
           
             Nosque
             in
             eo
             resurgente
          
           justificati
           ,
           Rom.
           4.
           
             ult
             .
             quia
             ist●
             solutio
          
           ,
           i.
           e.
           
             Suscitatio
             patris
          
           ,
           actualis
           justificatio
           
             fuit
             ,
             illius
             quidem
             à
             peccatis
             aliorum
             pro
             quibus
             satis
             dedecit
          
           ;
           Nostrum
           
             vero
             à
             peccatis
             propriis
             pro
             quibus
             ille
             vadimonium
             praestitit
             .
          
           i.
           e.
           
             Christ
             is
             said
             to
             be
             justified
             when
             he
             rose
             from
             the
             dead
             ,
          
           1
           Tim.
           3.16
           .
           
             And
             we
             to
             be
             then
             justified
             in
             him
             ,
          
           Rom.
           4.
           ult
           .
           
             Because
             that
             discharge
             ,
             to
             wit
             ,
             His
             Fathers
             raising
             him
             from
             the
             dead
             ,
             was
             an
          
           ACTUAL
           JUSTIFICATION
           
             of
             him
             from
             the
             sins
             of
             others
             ,
             for
             which
             he
             had
             satisfied
             ;
             and
          
           OF
           US
           
             from
             our
             own
             sins
             ,
             for
             which
             he
             became
             a
             surety
             .
          
           It
           doth
           not
           a
           little
           justifie
           them
           ,
           that
           drave
           away
           this
           Reverend
           man
           from
           his
           Native
           soyl
           ,
           that
           a
           Grand-childe
           of
           his
           own
           ,
           a
           Minister
           ,
           and
           a
           Minister
           in
           these
           times
           ,
           should
           brand
           him
           with
           Heresie
           .
        
         
           §
           .
           5.
           
           To
           these
           might
           be
           added
           many
           more
           ,
           who
           have
           not
           hitherto
           been
           known
           by
           the
           name
           of
           Antinomians
           .
           Mr.
           Calvin
           saith
           ,
           
             That
             our
             Justification
             ,
             in
             respect
             of
             God
             ,
             doth
             precede
             our
             Faith
          
           n
           .
           Zanchius
           in
           his
           Explication
           of
           the
           Epistle
           to
           the
           Ephesians
           ,
           upon
           those
           words
           ,
           Chap.
           2.5
           .
           [
           
             He
             hath
             quickned
             us
             together
             with
             Christ
             ,
          
           ]
           says
           ,
           
             That
             all
             the
             Elect
             ,
             who
             are
             the
             Members
             of
             Christ
             ,
             when
             he
             by
             his
             death
             ,
             had
             expiated
             their
             sins
             ,
             were
             freed
             from
             the
             guilt
             of
             eternal
             death
             ,
             and
             obtained
             a
             right
             to
             eternal
             life
             .
             Chamier
          
           hath
           much
           to
           this
           purpose
           ,
           
             Nobis
             potius
             est
             persuasissimum
             ,
             &c.
             
             We
             are
             most
             certainly
             perswaded
             ,
             that
             our
             sins
             are
             pardoned
             before
             we
             do
             believe
             ;
             for
             we
             deny
             that
             Infants
             do
             believe
             ,
             and
             yet
             Infants
             have
             their
             sins
             forgiven
          
           o
           .
           And
           a
           little
           before
           ,
           
             viz.
             Chap.
          
           6.
           of
           the
           same
           Book
           p
           ,
           
             I
             deny
          
           (
           saith
           he
           )
           
             that
             Faith
             is
             the
             cause
             of
             our
             Justification
             ,
             for
             then
             our
             Justification
             would
             not
             be
             of
             Grace
             ,
             but
             of
             our selves
             ;
             but
             Faith
             is
             said
             to
             justifie
             ,
             not
             because
             it
             effecteth
             Justification
             ,
             but
             because
             it
             is
             effected
             in
             the
             justified
             person
             .
          
           And
           in
           another
           place
           to
           the
           same
           purpose
           q
           .
           
             Faith
             doth
             neither
             merit
             ,
             obtain
             ,
             nor
             begin
             our
             Justification
             ;
             for
             if
             it
             did
             ,
             then
             Faith
             should
             go
             before
             Justification
             ,
             both
             in
             nature
             and
             time
             ;
             which
             may
             in
             no
             wise
             
             be
             granted
             ,
             for
             Faith
             it self
             is
             a
             part
             of
             Sanctification
             ;
             now
             there
             is
             no
             Sanctification
             ,
             but
             after
             Justification
             ;
             Quae
             re
             &
             natura
             prior
             ,
          
           which
           is
           really
           ,
           and
           in
           its
           own
           nature
           before
           it
           .
           Alstedius
           in
           his
           Supplement
           to
           Chamier
           saith
           r
           ,
           
             That
             Faith
             concurs
             no
             otherwise
             to
             Justification
             ,
             then
             in
             respect
             of
             the
             passive
             application
             ,
             whereby
             a
             man
             applies
             the
             Righteousness
             of
             Christ
             unto
             himself
             ;
             but
             not
             in
             respect
             of
             the
             active
             application
             ,
             whereby
             God
             applieth
             unto
             man
             the
             Righteousness
             of
             Christ
             ,
             which
             application
             is
             in
             the
             minde
             of
             God
             ,
          
           and
           consequently
           from
           eternity
           .
           Dr.
           Macouvius
           ,
           Professor
           of
           Divinity
           at
           Franeka
           ,
           hath
           a
           whole
           Determination
           to
           this
           purpose
           s
           ,
           to
           prove
           that
           Justificacation
           actively
           considered
           ,
           or
           as
           it
           is
           the
           act
           of
           God
           ,
           blotting
           out
           our
           sins
           ,
           and
           imputing
           the
           Righteousness
           of
           Christ
           unto
           us
           ,
           goes
           before
           Faith
           :
           Indeed
           he
           makes
           it
           to
           be
           ,
           not
           an
           immanent
           ,
           but
           a
           transient
           ,
           declared
           act
           ,
           which
           the
           Lord
           did
           ,
           when
           he
           first
           promised
           to
           send
           his
           Son
           to
           be
           our
           Mediator
           ,
           Gen.
           3.15
           .
           Though
           one
           of
           our
           late
           Writers
           t
           mentions
           this
           Doctors
           Opinion
           ,
           with
           much
           contempt
           and
           oscitancy
           ,
           calling
           his
           Assertions
           ,
           
             Strange
             ,
             senceless
             ,
             and
             abhorred
          
           (
           which
           is
           the
           less
           to
           be
           regarded
           ,
           seeing
           he
           usually
           metes
           out
           the
           same
           measure
           unto
           all
           men
           else
           ,
           whose
           notions
           do
           not
           square
           with
           his
           own
           mould
           ,
           as
           to
           Dr.
           Twisse
           ,
           Mr.
           Walker
           ,
           and
           them
           that
           hold
           the
           imputation
           of
           Christs
           active
           Righteousness
           ,
           whom
           he
           calls
           
             A
             sort
             of
             ignorant
             and
             unstudied
             Divines
             ,
             &c.
          
           )
           Yet
           ,
           as
           he
           hath
           merited
           fairer
           usage
           amongst
           Christians
           for
           his
           other
           Labors
           :
           So
           ,
           I
           dare
           say
           ,
           his
           Arguments
           in
           this
           particular
           ,
           will
           not
           seem
           so
           weak
           and
           ridiculous
           ,
           as
           Mr.
           Baxter
           ma●●
           them
           ,
           to
           an
           indifferent
           Reader
           that
           shall
           compare
           them
           ,
           with
           the
           Exceptions
           which
           he
           hath
           shaped
           unto
           them
           ;
           sharp
           Censures
           are
           but
           dull
           Answers
           .
           Dr.
           Ames
           his
           Col●eague
           u
           ,
           sayes
           no
           less
           ,
           who
           in
           his
           
             Marrow
             of
             Divinity
          
           ,
           having
           defined
           Justification
           to
           be
           the
           gracious
           Sentence
           of
           God
           ,
           by
           which
           he
           doth
           acquit
           us
           from
           sin
           and
           death
           ,
           and
           account
           us
           Righteous
           unto
           life
           ,
           he
           sayes
           ,
           
             That
             this
             sentence
             was
             long
             before
             in
             the
             minde
             of
             God
             ,
             and
             was
             pronounced
             when
             Christ
             our
             Head
             arose
             from
             the
             dead
             ,
          
           2
           Cor.
           5.19
           .
           And
           in
           another
           place
           x
           ,
           
             All
             they
             for
             whom
             Christ
             ,
             in
             the
             intention
             of
             God
             ,
             hath
             made
             satisfaction
             ,
             are
             reconciled
             unto
             God.
          
           I
           might
           produce
           many
           others
           that
           are
           of
           eminent
           note
           ▪
           who
           have
           asserted
           ,
           That
           all
           the
           Elect
           are
           reconciled
           and
           justified
           
           before
           they
           believe
           .
           Now
           were
           all
           these
           Champions
           of
           Truth
           ,
           a
           pack
           of
           Antinomians
           and
           Libertines
           ?
           Hath
           Mr.
           Woodbridges
           humanity
           no
           better
           language
           to
           bestow
           upon
           them
           ?
           If
           he
           shall
           say
           ,
           he
           doth
           not
           mean
           them
           ,
           yet
           his
           reproaches
           do
           fall
           upon
           them
           ;
           for
           if
           Titius
           be
           an
           Antinomian
           ,
           for
           saying
           ,
           That
           the
           Elect
           are
           justified
           before
           they
           do
           believe
           ;
           Sempronius
           is
           an
           Antinomian
           ,
           who
           affirms
           the
           same
           .
        
         
           §
           .
           6.
           
           Mr.
           Burges
           (
           a
           man
           somewhat
           profuse
           in
           this
           kinde
           of
           Rhetorick
           )
           seems
           willing
           to
           excuse
           some
           of
           those
           fore-mentioned
           Divines
           ,
           who
           have
           asserted
           the
           Remission
           of
           sins
           before
           Faith
           y
           ,
           because
           
             they
             did
             it
             in
             a
             particular
             sence
             to
             oppose
             the
             Arminians
             ,
          
           who
           maintain
           a
           reconciliability
           ,
           and
           not
           a
           reconciliation
           by
           the
           death
           of
           Christ.
           But
           I
           believe
           he
           is
           not
           ignorant
           ,
           that
           Divine
           Truths
           are
           not
           to
           be
           measured
           by
           mens
           intentions
           ;
           let
           mens
           ends
           be
           never
           so
           good
           ,
           they
           cannot
           make
           Error
           to
           be
           Truth
           ;
           or
           if
           they
           are
           never
           so
           corrupt
           ,
           they
           cannot
           make
           Truth
           to
           be
           Error
           .
           Nor
           do
           they
           ,
           whom
           he
           calls
           Antinomians
           ,
           assert
           Justification
           before
           Faith
           ,
           in
           any
           other
           sence
           ,
           then
           in
           respect
           of
           the
           absolute
           and
           immutable
           Will
           of
           God
           ,
           not
           to
           deal
           with
           his
           people
           according
           to
           their
           sins
           ;
           and
           in
           respect
           of
           the
           full
           satisfaction
           of
           Jesus
           Christ
           ,
           who
           by
           that
           
             one
             offering
             of
             himself
             ,
             hath
             perfected
             for
             ever
             ,
          
           
           
             them
             that
             are
             sanctified
             ,
             i.
             e.
          
           them
           whose
           sins
           are
           purged
           by
           his
           blood
           .
           I
           could
           shew
           how
           frequently
           he
           and
           others
           have
           wounded
           some
           of
           our
           most
           eminent
           Divines
           ,
           both
           for
           Learning
           and
           Piety
           ,
           through
           the
           sides
           of
           Antinomians
           :
           Mr.
           Burges
           in
           his
           Book
           of
           
             Justif.
             p.
          
           219.
           calls
           it
           
             An
             Antinomian
             Similitude
          
           ,
           to
           say
           ,
           That
           as
           a
           man
           looking
           on
           the
           Wall
           through
           Red
           Glass
           ,
           conceives
           the
           Wall
           to
           be
           of
           the
           same
           colour
           ;
           so
           God
           looking
           upon
           us
           in
           Christ
           ,
           seeth
           nothing
           but
           the
           Righteousness
           of
           Christ
           in
           us
           ,
           and
           no
           sin
           at
           all
           :
           Which
           Similitude
           is
           used
           by
           Dr.
           Reynolds
           in
           his
           Excellent
           Treatise
           on
           the
           110
           Psalm
           z
           ,
           where
           he
           doth
           plainly
           assert
           that
           Doctrine
           which
           Mr.
           Burges
           condemns
           for
           Antinomianism
           .
           Mr.
           Baxters
           Character
           of
           an
           Antinomian
           ,
           will
           bring
           all
           our
           Protestant
           Writers
           under
           this
           censure
           :
           For
           with
           him
           they
           are
           Antinomians
           ,
           who
           hold
           ,
           (
           1
           )
           That
           our
           Evangelical
           Righteousness
           is
           without
           us
           in
           Christ
           ,
           or
           performed
           by
           him
           ,
           and
           not
           by
           our selves
           a
           .
           Or
           (
           2
           )
           That
           Justification
           is
           a
           free
           act
           of
           God
           ,
           without
           any
           condition
           on
           our
           part
           ,
           for
           the
           obtaining
           of
           it
           b
           :
           Or
           else
           (
           3
           )
           That
           Justification
           is
           an
           Immanent
           
           act
           c
           ,
           and
           consequently
           from
           eternity
           d
           ,
           which
           was
           the
           Judgement
           of
           
             Alsted
             ,
             Pemble
             ,
             Twisse
             ,
             Rutherford
             ,
             &c.
             
          
           Or
           (
           4
           )
           That
           we
           must
           not
           perform
           duty
           for
           Life
           and
           Salvation
           ,
           but
           from
           Life
           and
           Salvation
           ;
           or
           that
           we
           must
           not
           make
           the
           attaining
           of
           Justification
           or
           Salvation
           ,
           the
           end
           of
           our
           endeavors
           ,
           but
           obey
           in
           thankfulness
           ,
           and
           because
           we
           are
           justified
           and
           saved
           e
           ,
           &c.
           
           Now
           let
           any
           man
           who
           is
           moderately
           versed
           in
           our
           Protestant
           Writers
           ,
           but
           speak
           ,
           on
           whom
           this
           Arrow
           falls
           .
           I
           might
           instance
           in
           many
           others
           ,
           but
           I
           will
           not
           put
           the
           Reader
           unto
           so
           much
           trouble
           .
        
         
           §
           .
           7.
           
           My
           business
           at
           present
           ,
           is
           to
           acquit
           this
           Doctrine
           of
           Justification
           
             in
             foro
             Dei
          
           ,
           before
           Faith
           ,
           from
           Mr.
           Woodbridges
           charge
           of
           Antinomianism
           .
           And
           truly
           I
           wonder
           ,
           that
           he
           should
           give
           it
           this
           name
           :
           For
           1.
           
           It
           hath
           not
           the
           least
           affinity
           with
           the
           Antinomian
           Tenents
           ,
           which
           as
           they
           are
           related
           by
           Sleiden
           ,
           were
           ,
           That
           the
           Law
           is
           not
           to
           be
           Preached
           to
           bring
           men
           to
           Repentance
           ,
           or
           unto
           the
           sight
           of
           their
           sins
           ;
           That
           what
           ever
           a
           mans
           life
           be
           ,
           though
           it
           be
           never
           so
           impure
           and
           wicked
           ,
           yet
           he
           is
           justified
           for
           all
           ,
           if
           he
           doth
           believe
           the
           Promises
           of
           the
           Gospel
           f
           :
           So
           that
           they
           held
           the
           necessity
           of
           Faith
           ,
           (
           such
           as
           it
           was
           )
           they
           made
           it
           (
           as
           our
           Adversaries
           do
           )
           the
           condition
           of
           Justification
           .
           2.
           
           Antinomianism
           is
           such
           an
           Error
           ,
           as
           doth
           oppose
           ,
           or
           is
           contrary
           to
           the
           Law
           of
           God
           :
           But
           surely
           ,
           this
           is
           not
           such
           ,
           it
           offers
           no
           manner
           of
           injury
           unto
           the
           Law
           ;
           seeing
           that
           whensoever
           the
           Elect
           are
           justified
           ,
           they
           are
           not
           justified
           without
           Righteousness
           ,
           and
           such
           a
           Righteousness
           ,
           as
           doth
           fully
           answer
           the
           Law
           of
           God
           ,
           in
           respect
           both
           of
           the
           satisfaction
           and
           obedience
           ,
           which
           it
           doth
           require
           .
           We
           say
           ,
           that
           God
           cannot
           justifie
           a
           person
           without
           Righteousness
           ,
           for
           then
           he
           should
           do
           that
           himself
           ,
           which
           he
           forbids
           to
           us
           ,
           and
           professeth
           his
           detestation
           of
           ,
           Exod.
           23.7
           .
           Isa
           5.23
           .
           Deut.
           25.1
           .
           Prov.
           17.15
           .
           If
           God
           could
           have
           dispensed
           with
           his
           Law
           in
           this
           behalf
           ,
           Christ
           needed
           not
           to
           have
           died
           ;
           the
           end
           of
           his
           coming
           was
           to
           bring
           in
           Everlasting
           Righteousness
           .
           Whomsoever
           God
           doth
           justifie
           ,
           they
           have
           justice
           one
           way
           or
           other
           ;
           for
           otherwise
           ,
           the
           God
           of
           Truth
           should
           call
           darkness
           light
           ,
           and
           evil
           good
           ;
           they
           whom
           he
           accounteth
           just
           ,
           are
           just
           and
           righteous
           :
           But
           yet
           we
           say
           ,
           That
           Faith
           is
           not
           that
           R●ghteousness
           ,
           that
           makes
           them
           so
           ,
           either
           in
           whole
           or
           in
           part
           ;
           but
           the
           perfect
           Righteousness
           of
           Christ
           ,
           which
           is
           put
           upon
           them
           .
           Now
           to
           say
           ,
           That
           God
           imputes
           this
           Righteousness
           unto
           men
           before
           they
           believe
           ,
           is
           
           no
           ways
           contrary
           to
           the
           Law
           ,
           seeing
           the
           Law
           prescribes
           not
           the
           rules
           of
           this
           imputation
           ,
           it
           is
           altogether
           besides
           the
           cognizance
           of
           the
           Law
           :
           So
           that
           if
           it
           prove
           an
           Error
           ,
           it
           must
           be
           an
           Anti-Evangelical
           ,
           and
           not
           an
           
             Antinomian
             Error
          
           .
           But
           I
           doubt
           not
           ,
           but
           I
           shall
           be
           able
           to
           acquit
           it
           from
           this
           ,
           as
           well
           as
           from
           that
           other
           imputation
           .
        
      
       
         
           CHAP.
           IV.
           Containing
           some
           Animadversions
           upon
           Mr.
           Cranfords
           Epistle
           to
           the
           Reader
           .
        
         
           MR.
           W.
           for
           the
           better
           grace
           of
           his
           Book
           ,
           hath
           obtained
           a
           Commendatory
           Epistle
           from
           Mr.
           Cr.
           wherein
           some
           things
           are
           delivered
           contrary
           to
           truth
           ,
           and
           most
           injurious
           to
           them
           ,
           whom
           Mr.
           W.
           hath
           made
           his
           Adversaries
           .
           It
           s
           true
           ,
           he
           begins
           his
           Epistle
           with
           a
           deserved
           Commendation
           of
           the
           Doctrine
           of
           Justification
           .
           
             That
             it
             exceedingly
             illustrates
             the
             glorious
             riches
             of
             Gods
             Free-grace
             ,
             and
             magnifies
             his
             Justice
             ,
             is
             the
             onely
             support
             of
             comfort
             to
             a
             wounded
             Conscience
             ,
             takes
             away
             from
             man
             the
             cause
             of
             boastings
             ,
             and
             is
             altogether
             above
             the
             invention
             and
             credulity
             of
             Reason
             .
          
           Wherein
           I
           do
           cordially
           concur
           with
           him
           ,
           accounting
           it
           (
           as
           Luther
           did
           )
           the
           Sun
           which
           enlightens
           the
           Church
           ,
           
           the
           Paradise
           and
           Heaven
           of
           the
           Soul
           ;
           therefore
           it
           was
           not
           without
           cause
           ,
           that
           our
           first
           Reformers
           so
           earnestly
           contended
           for
           it
           ,
           it
           being
           (
           as
           they
           have
           well
           observed
           )
           the
           sum
           of
           the
           Gospel
           ,
           
           and
           of
           all
           the
           benefits
           which
           we
           have
           by
           Christ
           ;
           the
           principal
           point
           of
           the
           Doctrine
           of
           Salvation
           ,
           the
           pure
           knowledge
           whereof
           doth
           preserve
           the
           Church
           .
           How
           much
           short
           of
           them
           in
           this
           particular
           ,
           is
           the
           zeal
           of
           some
           amongst
           our
           late
           Reformers
           ,
           who
           have
           scoffingly
           called
           it
           ,
           the
           Antinomians
           common
           place
           ?
           Mr.
           Cranfords
           Testimony
           therefore
           to
           the
           singular
           excellency
           of
           this
           Doctrine
           ,
           is
           so
           much
           the
           more
           welcome
           ,
           seeing
           there
           are
           so
           few
           that
           have
           it
           in
           a
           right
           esteem
           ;
           though
           as
           he
           (
           and
           much
           more
           as
           Mr.
           W.
           )
           hath
           stated
           it
           ,
           the
           beauty
           and
           lustre
           of
           it
           ,
           is
           not
           a
           little
           obscured
           .
           It
           looseth
           all
           those
           praises
           which
           in
           Mr.
           Cranfords
           Parenthesis
           are
           
           ascribed
           unto
           it
           .
           For
           (
           1
           )
           how
           doth
           the
           riches
           of
           Gods
           grace
           appear
           ,
           if
           our
           Justification
           doth
           depend
           upon
           terms
           and
           conditions
           ,
           performed
           by
           us
           ?
           For
           as
           Mr.
           Walker
           b
           hath
           noted
           ,
           
             Whatsoever
             is
             covenanted
             and
             promised
             upon
             a
             condition
             to
             be
             performed
             ,
             is
             not
             absolutely
             free
             ,
             nor
             freely
             given
             .
          
           They
           are
           not
           justified
           by
           Grace
           ,
           who
           are
           justified
           upon
           the
           performance
           of
           conditions
           .
           (
           2
           )
           What
           support
           is
           this
           for
           a
           wounded
           Conscience
           ,
           to
           tell
           him
           that
           is
           conscious
           of
           his
           extream
           weakness
           ,
           and
           inability
           ,
           That
           God
           will
           forgive
           his
           sins
           ,
           if
           he
           do
           perform
           such
           and
           such
           conditions
           ;
           which
           he
           is
           no
           more
           able
           to
           do
           ,
           then
           to
           remove
           a
           mountain
           ?
           Mr.
           Calvin
           hath
           well
           observed
           ,
           
             Nisi
             fidem
             tremere
             ac
             vacillare
             volumus
          
           c
           ,
           
             &c.
             
             That
             unless
             we
             would
             have
             our
             faith
             to
             be
             always
             wavering
             and
             trembling
             ,
             it
             ought
             to
             rest
             onely
             upon
             the
             free
             promise
             of
             Grace
             in
             Jesus
             Christ
          
           ;
           And
           he
           gives
           this
           Reason
           for
           it
           ,
           
             Quoniam
             conditionalis
             promissio
             ,
             &c.
             
             Because
             a
             conditional
             promise
             which
             sends
             us
             to
             our
             own
             works
             ,
             promiseth
             us
             life
             no
             otherwise
             ,
             then
             if
             it
             were
             placed
             in
             our
             own
             power
             .
          
           Nor
           (
           3
           )
           doth
           this
           take
           from
           men
           the
           cause
           of
           boasting
           ;
           Boasting
           (
           saith
           the
           Apostle
           )
           is
           not
           excluded
           by
           works
           ,
           
           call
           them
           by
           what
           name
           you
           will
           ,
           either
           Legal
           or
           Evangelical
           ;
           if
           they
           are
           our
           works
           ,
           they
           give
           to
           us
           occasion
           of
           boasting
           ;
           
           for
           to
           him
           that
           worketh
           ,
           the
           reward
           is
           not
           reckoned
           of
           Grace
           ,
           but
           of
           Debt
           ;
           a
           work
           or
           condition
           whensoever
           it
           is
           performed
           ,
           makes
           the
           thing
           covenanted
           ,
           a
           due
           debt
           ,
           which
           the
           performer
           may
           demand
           ,
           and
           the
           promiser
           is
           bound
           to
           give
           .
           (
           4
           )
           It
           is
           not
           above
           the
           invention
           and
           credulity
           of
           Reason
           ,
           That
           God
           should
           justifie
           a
           Righteous
           man
           ,
           but
           that
           God
           should
           justifie
           sinners
           ,
           and
           meerly
           upon
           the
           account
           of
           anothers
           righteousness
           ;
           as
           heretofore
           it
           seemed
           foolishness
           both
           to
           Jews
           and
           Gentiles
           ,
           so
           ever
           since
           it
           hath
           been
           a
           stumbling
           block
           to
           the
           wisdom
           of
           the
           flesh
           ;
           it
           is
           such
           a
           mystery
           as
           will
           never
           contemper
           with
           the
           most
           rational
           principles
           of
           the
           natural
           man.
           Hence
           have
           arisen
           all
           those
           jarrings
           and
           contendings
           against
           this
           truth
           ,
           in
           regard
           of
           its
           disproportion
           unto
           carnal
           Reason
           ,
           which
           believes
           no
           other
           Gospel
           ,
           but
           
             hoc
             fac
             &
             vives
          
           .
        
         
           §
           .
           2.
           
           
             The
             Doctrine
             of
             the
             Gospel
          
           (
           sayes
           Mr.
           
             Cr.
             )
             concerning
             the
             Justification
             of
             a
             believing
             sinner
             ,
             is
             plainly
             delivered
             in
             the
             Scripture
             .
          
           But
           by
           his
           favor
           ,
           the
           Scripture
           no
           where
           calls
           Believers
           sinners
           ,
           nor
           yet
           makes
           Believers
           the
           adequate
           subjects
           of
           
           Justification
           .
           It
           is
           most
           true
           ,
           That
           all
           Believers
           are
           justified
           ,
           and
           it
           is
           as
           false
           that
           men
           are
           Believers
           ,
           before
           they
           are
           justified
           :
           An
           unjustified
           Believer
           ,
           and
           a
           justified
           Sinner
           ,
           are
           expressions
           palpably
           guilty
           of
           Self-contradiction
           .
           We
           read
           in
           Scripture
           of
           Gods
           
             justifying
             the
             ungodly
          
           d
           ,
           
             reconciling
             the
             world
          
           e
           ,
           
             and
             enemies
             to
             himself
          
           f
           ,
           and
           of
           his
           
             quickning
             them
             that
             are
             dead
             in
             trespasses
             and
             sins
          
           g
           .
           Now
           Believers
           (
           as
           hath
           been
           hinted
           h
           )
           are
           never
           called
           ungodly
           ,
           or
           enemies
           to
           God
           ;
           they
           are
           no
           where
           said
           to
           be
           dead
           in
           trespasses
           and
           sins
           ;
           they
           have
           their
           name
           from
           their
           better
           part
           ,
           and
           from
           that
           esteem
           that
           God
           hath
           of
           them
           ,
           who
           beholds
           them
           holy
           and
           righteous
           ,
           without
           any
           spot
           or
           blemish
           of
           sin
           i
           .
        
         
           §
           .
           3.
           
           In
           the
           next
           place
           Mr.
           Cr.
           gives
           us
           in
           a
           List
           of
           all
           the
           causes
           which
           do
           concur
           unto
           our
           Justification
           ;
           in
           the
           enumeration
           whereof
           ,
           he
           will
           finde
           the
           Author
           he
           commends
           at
           a
           greater
           distance
           from
           him
           ,
           then
           those
           whom
           he
           opposeth
           .
           He
           may
           ,
           if
           he
           please
           ,
           compare
           his
           Doctrine
           with
           Mr.
           Baxter●
           Notions
           (
           whom
           Mr.
           W.
           follows
           at
           the
           very
           heels
           )
           Thes.
           56.26
           ,
           73
           ,
           &c.
           in
           his
           Aphorisms
           ,
           who
           denies
           ,
           That
           Christs
           obedience
           is
           the
           material
           ,
           the
           imputation
           of
           his
           Righteousness
           ,
           the
           formal
           cause
           of
           our
           Justification
           ,
           or
           that
           Faith
           is
           the
           Instrument
           ,
           by
           which
           we
           do
           receive
           it
           ;
           he
           plainly
           ascribes
           the
           same
           kinde
           of
           causality
           unto
           Christ
           ,
           and
           Faith
           making
           them
           to
           differ
           onely
           
             secundum
             magis
             &
             minus
          
           ;
           that
           Christ
           is
           the
           
             sine
             qua
             non
             principalis
          
           ,
           and
           Faith
           the
           
             sine
             qua
             non
             minus
             principalis
          
           (
           he
           might
           have
           listed
           sin
           in
           the
           same
           rank
           ;
           which
           too
           ,
           is
           a
           
             sine
             qua
             non
          
           of
           our
           Justification
           ;
           )
           That
           Faith
           and
           works
           in
           a
           larger
           sence
           ,
           are
           meritorious
           causes
           of
           Life
           and
           Blessedness
           .
           Now
           we
           say
           with
           Mr.
           Cr.
           (
           1
           )
           That
           God
           is
           the
           efficient
           cause
           ,
           or
           the
           onely
           Justifier
           ;
           that
           he
           hath
           no
           motive
           or
           inducement
           ,
           but
           his
           own
           Grace
           and
           Love
           ,
           to
           will
           not
           to
           punish
           us
           ,
           and
           to
           give
           to
           us
           his
           Son
           ,
           thorow
           whom
           we
           have
           Redemption●
           and
           Deliverance
           from
           the
           curse
           of
           the
           Law.
           
           We
           say
           too
           (
           2
           )
           that
           Christ
           is
           the
           onely
           meritorious
           cause
           of
           our
           Justification
           (
           taking
           Justification
           
             pro
             re
             volita
          
           ,
           for
           a
           transient
           effect
           of
           the
           Will
           of
           God
           ,
           )
           that
           Jesus
           Christ
           hath
           by
           his
           death
           and
           satisfaction
           ,
           fully
           procured
           and
           merited
           our
           Discharge
           and
           Absolution
           from
           the
           penalty
           of
           the
           Law
           ,
           which
           we
           deserved
           by
           sin
           :
           For
           which
           cause
           ,
           he
           is
           said
           to
           have
           
             purged
             our
             sins
             by
             himself
             ,
             i.
             e.
          
           Without
           the
           help
           and
           assistance
           
           of
           other
           means
           ,
           Heb.
           1.3
           k
           .
           There
           are
           many
           who
           
             ore
             tenùs
          
           in
           word
           do
           acknowledge
           ,
           That
           Christ
           is
           the
           meritorious
           cause
           of
           our
           Justification
           ,
           that
           in
           deed
           do
           deny
           it
           :
           The
           Papists
           in
           the
           
             Councel
             of
             Trent
          
           l
           say
           ,
           That
           
             God
             is
             the
             efficient
             ,
             the
             glory
             of
             God
             the
             final
             ,
             the
             death
             of
             Christ
             the
             meritorious
             cause
             of
             our
             Justification
             .
          
           But
           yet
           we
           know
           ,
           that
           they
           allow
           not
           this
           effect
           unto
           it
           ,
           unless
           other
           things
           do
           concur
           on
           our
           parts
           they
           say
           ,
           That
           Faith
           ,
           Charity
           ,
           &c.
           do
           
             Impetrare
             remissionem
             ,
             &
             suo
             quidem
             modo
             mereri
             ;
             Obtain
             ,
             and
             after
             a
             sort
             merit
             forgiveness
             ,
             though
             not
             by
             their
             own
             worth
             and
             dignity
             ,
             yet
             by
             vertue
             of
             Gods
             Covenant
             and
             Promise
             .
          
           Too
           many
           of
           our
           Protestants
           (
           setting
           aside
           the
           word
           merit
           ,
           which
           yet
           Mr.
           B.
           thinks
           may
           be
           admitted
           )
           do
           tread
           directly
           in
           their
           steps
           ;
           they
           ascribe
           as
           much
           unto
           works
           ,
           as
           Papists
           do
           .
           It
           is
           a
           poor
           requital
           unto
           Jesus
           Christ
           ,
           to
           call
           him
           the
           Meritorious
           cause
           of
           our
           Justification
           ,
           and
           in
           the
           mean
           while
           to
           deny
           the
           merit
           of
           his
           death
           ,
           as
           to
           the
           immediate
           purchases
           thereof
           ,
           and
           to
           ascribe
           at
           least
           a
           partial
           meritoriousness
           to
           other
           things
           .
           (
           3
           )
           I
           shall
           go
           further
           with
           Mr.
           Cr.
           I
           freely
           grant
           him
           (
           which
           I
           believe
           Mr.
           W.
           will
           stick
           at
           )
           That
           Faith
           is
           the
           Instrument
           ,
           by
           which
           we
           receive
           and
           apply
           the
           Righteousness
           of
           Christ
           unto
           our selves
           ,
           whereby
           the
           gratious
           sentence
           of
           God
           ,
           acquitting
           us
           from
           our
           sins
           ,
           is
           conveyed
           and
           terminated
           in
           our
           Consciences
           .
           We
           say
           indeed
           ,
           That
           Faith
           doth
           not
           concur
           to
           our
           Justification
           ,
           as
           a
           proper
           Physical
           Instrument
           (
           which
           is
           a
           less
           principal
           Efficient
           cause
           .
           )
           Mr.
           Rutherford
           saith
           well
           m
           ,
           That
           Faith
           is
           not
           the
           Organical
           or
           Instrumental
           cause
           ,
           either
           of
           Christs
           satisfaction
           ,
           or
           of
           Gods
           acceptation
           thereof
           on
           our
           behalf
           .
           By
           believing
           we
           do
           not
           cause
           ,
           either
           our
           Saviour
           to
           satisfie
           for
           our
           sins
           ,
           or
           God
           to
           accept
           of
           his
           satisfaction
           :
           Every
           true
           Believer
           is
           perswaded
           ,
           That
           God
           hath
           laid
           aside
           his
           wrath
           and
           displeasure
           towards
           him
           for
           his
           sins
           ,
           having
           received
           a
           sufficient
           ransom
           and
           satisfaction
           for
           them
           in
           the
           death
           of
           his
           Son.
           
             Sed
             hoc
             fides
             non
             facit
          
           ,
           (
           saith
           he
           )
           
             sed
             objectum
             jam
             factum
             praesupponit
          
           .
           Faith
           is
           a
           Receptive
           ,
           not
           an
           Effective
           Instrument
           ,
           an
           Instrument
           not
           to
           procure
           ,
           but
           to
           receive
           Justification
           and
           Salvation
           ,
           which
           is
           freely
           given
           us
           in
           Jesus
           Christ.
           It
           is
           called
           an
           Instrumental
           cause
           of
           our
           Justification
           ,
           taking
           Justification
           passively
           ,
           
           not
           actively
           ;
           or
           in
           reference
           to
           that
           passive
           Application
           ,
           whereby
           a
           man
           applies
           the
           Righteousness
           of
           Christ
           to
           himself
           ,
           
           but
           not
           to
           that
           active
           Application
           ,
           whereby
           God
           applyeth
           it
           to
           a
           man
           ,
           which
           is
           onely
           in
           the
           minde
           of
           God.
           Therefore
           Calvin
           n
           calls
           Faith
           ,
           
             Opus
             passivum
          
           ,
           a
           passive
           work
           .
        
         
           §
           .
           4.
           
           Mr.
           Cr.
           proceeds
           ,
           
             This
             Doctrine
          
           (
           saith
           he
           )
           
             hath
             in
             all
             ages
             been
             opposed
             and
             obscured
             ,
             sometimes
             by
             open
             Enemies
             ,
             sometimes
             by
             professed
             Friends
             ,
             and
             such
             as
             would
             be
             accounted
             the
             great
             Pleaders
             for
             Free-grace
             .
          
           It
           is
           most
           true
           ,
           That
           this
           Article
           of
           Free
           Justification
           hath
           ,
           and
           will
           be
           a
           Bone
           of
           Contention
           to
           the
           worlds
           end
           .
           It
           is
           the
           cheif
           cause
           of
           all
           those
           contests
           and
           quarrels
           ,
           which
           have
           arisen
           between
           the
           Children
           of
           the
           Free-woman
           ,
           and
           the
           Children
           of
           the
           Bond-woman
           .
           Mr.
           Fox
           o
           hath
           well
           observed
           ,
           
             It
             is
             so
             strange
             to
             carnal
             Reason
             ,
             so
             dark
             to
             the
             World
             ,
             it
             hath
             so
             many
             enemies
             ,
             that
             except
             the
             Spirit
             of
             God
             from
             above
             do
             reveal
             it
             ,
             Learning
             cannot
             reach
             it
             ,
             Wisdom
             is
             offended
             ,
             Nature
             is
             astonished
             ,
             Devils
             do
             not
             know
             it
             ,
             Men
             do
             persecute
             it
             .
          
           Satan
           labors
           for
           nothing
           more
           ,
           then
           that
           he
           may
           either
           quite
           bereave
           men
           of
           the
           knowledge
           of
           this
           truth
           ,
           or
           else
           corrupt
           the
           simplicity
           of
           it
           .
           It
           is
           not
           unknown
           what
           batteries
           were
           raised
           against
           it
           ,
           in
           the
           very
           infancy
           of
           the
           Church
           ,
           how
           the
           Wits
           and
           Passions
           of
           men
           conspired
           to
           hinder
           it
           ;
           what
           monstrous
           consequences
           ,
           were
           charged
           upon
           the
           Doctrine
           ;
           and
           what
           odious
           practises
           ,
           were
           fathered
           upon
           them
           ,
           that
           did
           profess
           it
           ;
           never
           was
           any
           truth
           opposed
           with
           so
           much
           malice
           and
           bitterness
           as
           this
           hath
           been
           ,
           and
           by
           them
           especially
           that
           were
           most
           devout
           and
           zealous
           p
           .
           But
           when
           it
           could
           not
           be
           withstood
           and
           stifled
           ,
           Satan
           endeavored
           then
           to
           deprave
           and
           adulterate
           it
           ,
           by
           mixing
           of
           the
           Law
           with
           the
           Gospel
           ,
           our
           own
           Righteousness
           with
           Christs
           ;
           which
           corruption
           the
           Apostle
           hath
           strenuously
           opposed
           in
           all
           his
           Epistles
           ,
           and
           more
           especially
           in
           that
           to
           the
           Romans
           and
           Galatians
           ;
           
           where
           he
           excludes
           all
           and
           singular
           works
           of
           ours
           ,
           from
           sharing
           in
           the
           matter
           of
           our
           Justification
           :
           For
           the
           eluding
           of
           whose
           Authority
           ,
           carnal
           Reason
           hath
           found
           out
           sundry
           shifts
           and
           distinctions
           ,
           As
           that
           the
           Apostle
           excludes
           onely
           works
           of
           Nature
           ,
           but
           not
           of
           Grace
           ;
           Legal
           ,
           but
           not
           Evangelical
           works
           ;
           and
           that
           our
           works
           though
           they
           are
           not
           Physical
           ,
           yet
           they
           may
           come
           in
           as
           Moral
           causes
           of
           our
           Justification
           .
           It
           is
           certain
           ,
           That
           the
           most
           dangerous
           attempts
           against
           this
           Doctrine
           ,
           have
           been
           within
           the
           Church
           ,
           and
           by
           such
           as
           Mr.
           Cr.
           calls
           Professed
           Friends
           ,
           who
           have
           done
           so
           much
           the
           more
           mischief
           ,
           in
           regard
           
           they
           were
           least
           apt
           to
           be
           suspected
           :
           Justification
           by
           works
           was
           generally
           exploded
           amongst
           us
           ,
           whilest
           it
           appeared
           under
           the
           names
           of
           Popery
           and
           Arminianism
           ,
           which
           since
           hath
           found
           an
           easie
           admittance
           ,
           being
           vented
           by
           some
           of
           better
           note
           ,
           such
           as
           would
           be
           accounted
           Pleaders
           for
           Free-grace
           .
        
         
           §
           .
           5.
           
           Mr.
           Woodbridges
           Discourse
           (
           saith
           Mr.
           
             Cr.
             )
             deals
             not
             with
             the
             Errors
             of
             Papists
             ,
             Socinians
             ,
             Arminians
             ,
             but
             with
             Antinomian
             Error
             .
          
           How
           unjustly
           our
           Doctrine
           is
           called
           Antinomian
           ,
           hath
           been
           shewn
           before
           ;
           and
           Mr.
           Cr.
           may
           be
           pleased
           to
           take
           notice
           ,
           That
           Mr.
           Rutherford
           accounts
           the
           Opinion
           we
           oppose
           ,
           the
           very
           cheif
           of
           the
           
             Arminians
             ,
             Socinians
          
           ,
           and
           
             Papists
             Errors
          
           about
           Justification
           ,
           to
           wit
           ,
           That
           no
           man
           hath
           his
           sins
           remitted
           before
           he
           doth
           actually
           believe
           q
           .
           As
           for
           his
           Allegation
           out
           of
           Mr.
           
             Shepherd
             .
             Mark
             those
             men
             that
             deny
             the
             use
             of
             the
             Law
             to
             lead
             unto
             Christ
             ,
             if
             they
             do
             not
             fall
             in
             time
             to
             oppose
             some
             main
             point
             of
             the
             Gospel
             ,
             &c.
             
          
           It
           doth
           not
           touch
           us
           ,
           for
           we
           deny
           not
           the
           use
           of
           the
           Law
           to
           bring
           men
           unto
           Christ
           ;
           we
           look
           upon
           the
           Law
           ,
           as
           the
           Ordinance
           of
           God
           ,
           to
           convince
           men
           of
           their
           sin
           and
           misery
           ,
           and
           thereby
           to
           indear
           to
           them
           the
           Grace
           of
           the
           Gospel
           ,
           Gal.
           3.22
           ,
           24.
           
           
           We
           say
           with
           the
           Apostle
           ,
           
             The
             Law
             is
             good
             ,
             if
             men
             do
             use
             it
             lawfully
             .
             i.
             e.
          
           In
           a
           way
           of
           subserviency
           ,
           and
           attendance
           upon
           the
           Gospel
           ,
           the
           better
           to
           advance
           and
           make
           effectual
           the
           ends
           thereof
           .
           And
           as
           we
           deny
           not
           this
           use
           of
           the
           Law
           ,
           so
           neither
           doth
           our
           asserting
           ,
           
             That
             all
             the
             Elect
             before
             their
             conversion
             ,
             and
             Faith
             ,
             stand
             actually
             reconciled
             to
             God
             ,
             and
             justified
             before
             him
             ,
             obscure
             the
             Gospel
             .
          
           I
           doubt
           not
           but
           the
           judicious
           Reader
           will
           expect
           a
           better
           proof
           of
           this
           charge
           ,
           then
           Cranfords
           word
           .
           Have
           all
           those
           Reverend
           Divines
           before
           mentioned
           ,
           obscured
           the
           Gospel
           ?
           What
           is
           the
           Gospel
           ,
           but
           the
           glad
           tidings
           ,
           that
           Christ
           is
           come
           into
           the
           world
           to
           save
           sinners
           ;
           that
           by
           his
           subjecting
           of
           himself
           to
           the
           curse
           of
           the
           Law
           ,
           he
           hath
           freed
           them
           from
           the
           curse
           ,
           who
           were
           given
           him
           by
           the
           Father
           ?
           How
           is
           this
           truth
           obscured
           ,
           by
           our
           saying
           ,
           That
           God
           did
           everlastingly
           will
           ▪
           not
           to
           punish
           his
           Elect
           ;
           and
           that
           in
           Christ
           he
           beholds
           them
           just
           and
           righteous
           ,
           even
           whilest
           they
           are
           sinful
           ,
           and
           wicked
           in
           themselves
           ?
           Do
           not
           they
           much
           more
           obscure
           the
           Grace
           of
           the
           Gospel
           ,
           who
           make
           it
           depending
           upon
           terms
           and
           conditions
           ,
           performed
           by
           us
           ,
           then
           we
           ,
           that
           affirm
           it
           to
           be
           free
           and
           absolute
           ?
           They
           that
           assign
           no
           
           certain
           and
           actual
           effect
           ,
           to
           the
           death
           of
           Christ
           ;
           or
           we
           ,
           that
           say
           (
           according
           to
           the
           Scripture
           )
           that
           all
           the
           Elect
           were
           thereby
           freed
           from
           the
           Law
           ,
           delivered
           from
           the
           Curse
           ,
           reconciled
           unto
           God
           ,
           made
           perfect
           and
           compleat
           in
           the
           sight
           of
           God
           ?
           And
           therefore
           though
           Dr.
           Downham
           doth
           call
           it
           ,
           
             A
             strange
             Assertion
          
           ,
           I
           shall
           not
           be
           ashamed
           to
           own
           it
           :
           The
           Lord
           complains
           ,
           
             That
             the
             great
             things
             of
             his
             Law
             were
             counted
             strange
             ,
             Hos.
          
           8.12
           .
           We
           read
           in
           Eusebius
           ,
           That
           the
           Christian
           Faith
           (
           though
           it
           were
           from
           the
           beginning
           )
           was
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             New
             and
             strange
          
           .
           The
           multitude
           cast
           this
           aspersion
           upon
           our
           Saviours
           Doctrine
           ,
           Mark
           1.27
           .
           and
           the
           Athenians
           upon
           
             Paul
             ,
             Acts
          
           17.19
           ,
           20.
           
           The
           imputation
           of
           novelty
           and
           new
           fangledness
           ,
           hath
           been
           commonly
           cast
           upon
           the
           truths
           and
           ways
           of
           God
           :
           Many
           things
           are
           new
           in
           respect
           of
           Observation
           ,
           which
           are
           not
           so
           in
           themselves
           r
           .
           We
           have
           known
           ,
           that
           godly
           men
           have
           looked
           upon
           some
           things
           as
           very
           strange
           ,
           which
           in
           tract
           of
           time
           have
           been
           generally
           imbraced
           .
           Dr.
           Downham
           ,
           no
           doubt
           ,
           thought
           it
           strange
           ,
           that
           any
           godly
           man
           should
           say
           the
           Angels
           of
           the
           Seven
           Churches
           were
           not
           Diocesan
           Bishops
           ;
           and
           yet
           I
           believe
           Mr.
           Cr.
           is
           not
           of
           his
           Opinion
           .
           If
           it
           were
           the
           Doctors
           meaning
           ,
           That
           this
           Assertion
           of
           
             Justification
             before
             Faith
          
           ,
           was
           never
           heard
           to
           come
           from
           the
           mouth
           of
           a
           godly
           man
           ,
           before
           Pemble
           ;
           either
           his
           memory
           was
           very
           weak
           ,
           or
           his
           charity
           was
           too
           much
           straitned
           .
           He
           could
           not
           be
           ignorant
           of
           what
           hath
           been
           alledged
           out
           of
           
             Calvin
             ,
             Za●che
             ,
             Parker
             ,
             Chamier
          
           ;
           one
           of
           those
           passages
           in
           Chamier
           (
           before
           mentioned
           )
           is
           cited
           by
           the
           Doctor
           in
           that
           very
           Book
           s
           which
           Mr.
           Cr.
           quotes
           .
           He
           knew
           likewise
           ,
           That
           all
           our
           old
           Protestant
           Divines
           have
           defined
           Justifying
           Faith
           ,
           to
           be
           a
           certain
           perswasion
           ,
           and
           full
           assurance
           of
           the
           pardon
           of
           our
           sins
           ;
           from
           whence
           it
           must
           inevitably
           follow
           ,
           That
           pardon
           of
           sin
           precedes
           our
           Faith
           ,
           for
           every
           object
           is
           before
           its
           act
           .
           And
           as
           strange
           as
           it
           seemed
           unto
           this
           Doctor
           ,
           he
           himself
           sayes
           t
           little
           less
           ;
           for
           in
           answer
           to
           Bellarmine
           ,
           (
           who
           would
           prove
           that
           a
           man
           may
           be
           justified
           without
           special
           Faith
           )
           he
           granteth
           ,
           
             It
             is
             true
             in
             respect
             of
             our
             Justification
             in
             the
             sight
             of
             God
             ;
             which
             special
             apprehension
             ,
             or
             application
             of
             Christ
          
           (
           saith
           he
           v
           )
           
             though
             scorned
             by
             Papists
             ,
             yet
             it
             is
             of
             all
             Graces
             the
             most
             comfortable
             ,
             most
             profitable
             ,
             most
             necessary
             ,
             most
             comfortable
             ;
             for
             the
             very
             life
             of
             this
             life
             ,
             is
             the
             assurance
             of
             a
             better
             life
             ;
             most
             necessary
             ,
             because
             
             without
             this
             special
             receiving
             of
             Christ
             ,
             first
             by
             apprehension
             ,
             and
             then
             by
             application
             we
             can
             have
             no
             other
             saving
             Grace
             :
             How
             can
             we
             love
             God
             ,
             or
             our
             Neighbor
             for
             his
             sake
             ?
             how
             can
             we
             hope
             ,
             and
             trust
             in
             him
             ?
             how
             can
             we
             rejoyce
             or
             be
             thankful
             to
             him
             ,
             if
             we
             be
             not
             perswaded
             of
             his
             love
             ,
             and
             bounty
             towards
             us
             ?
             Most
             profitable
             ,
             because
             from
             it
             all
             other
             Graces
             do
             proceed
             ,
             and
             according
             to
             the
             measure
             of
             it
             ,
             is
             the
             measure
             of
             them
             ,
             &c.
             
          
           Doubtless
           ,
           That
           Faith
           to
           which
           these
           properties
           do
           belong
           ,
           doth
           best
           merit
           the
           name
           of
           Justifying
           Faith
           :
           So
           then
           according
           to
           this
           Doctors
           Judgement
           ,
           the
           Assertion
           is
           not
           so
           strange
           as
           true
           .
        
         
           §
           .
           6.
           
           Mr.
           Cr.
           goes
           on
           ,
           and
           much
           faster
           then
           a
           good
           pace
           ,
           [
           
             This
             Opinion
          
           (
           says
           he
           )
           
             that
             the
             Elect
             are
             actually
             reconciled
             to
             God
             before
             they
             believe
             ,
             is
             confuted
             in
             this
             Treatise
             ,
             and
             proved
             contradictory
             to
             Scripture
             ,
             fit
             onely
          
           (
           1
           )
           
             to
             sow
             pillows
             under
             the
             elbows
             of
             prophane
             men
          
           ;
           (
           2
           )
           
             to
             overthrow
             the
             comfort
             of
             Believers
             ,
             destroying
             the
             ground
             ,
             nature
             ,
             and
             end
             of
             Faith.
          
           ]
           How
           solidly
           it
           is
           confuted
           ,
           the
           Reader
           will
           see
           anon
           ,
           when
           the
           weight
           of
           his
           proofs
           shall
           come
           to
           be
           examined
           ;
           I
           doubt
           not
           ,
           but
           an
           impartial
           Judge
           will
           acquit
           it
           ,
           both
           from
           being
           contradictory
           to
           Scripture
           ,
           or
           guilty
           of
           those
           horrid
           Consequences
           which
           he
           hath
           cast
           upon
           it
           .
           I
           marvel
           ,
           that
           so
           rational
           a
           man
           (
           as
           Mr.
           Cr.
           is
           held
           to
           be
           )
           should
           say
           ,
           That
           all
           this
           charge
           is
           proved
           ;
           part
           of
           which
           is
           not
           so
           much
           as
           mentioned
           by
           Mr.
           W.
           (
           who
           is
           liberal
           enough
           of
           his
           criminations
           ,
           )
           which
           makes
           me
           to
           think
           ,
           That
           he
           writ
           his
           Epistle
           ,
           before
           he
           read
           his
           Author
           ,
           or
           at
           least
           ,
           That
           he
           is
           a
           man
           that
           will
           be
           satisfied
           with
           slender
           Proofs
           against
           persons
           ,
           and
           Doctrines
           which
           he
           doth
           not
           fancy
           .
           It
           is
           true
           ,
           Mr.
           W.
           hath
           endeavored
           to
           obtrude
           upon
           us
           some
           ugly
           Consequences
           ,
           which
           are
           as
           remote
           from
           our
           Doctrine
           ,
           as
           Earth
           is
           from
           Heaven
           .
           Mr.
           Cr.
           is
           not
           ignorant
           ,
           how
           much
           peaceable
           and
           prudent
           men
           have
           disliked
           this
           practise
           of
           wyer-drawing
           mens
           Opinions
           ,
           and
           raking
           absurdities
           out
           of
           them
           (
           
             per
             nescio
             quas
             fidiculas
             consequentiarum
          
           ,
           as
           Bishop
           Davenant
           z
           expresseth
           it
           )
           
             By
             small
             threds
             of
             consequencies
             ,
             which
             they
             themselves
             do
             disclaim
             ,
             and
             abhor
             from
             their
             whole
             heart
          
           ;
           whereupon
           sayes
           that
           Learned
           Bishop
           ,
           
             Good
             men
             ought
             to
             deal
             more
             fairly
             ,
             then
             to
             fasten
             an
             Heretical
             sence
             on
             other
             mens
             words
             ,
             when
             the
             Writers
             themselves
             ,
             which
             
             are
             the
             best
             Expounders
             of
             their
             own
             words
             ,
             can
             ,
             and
             use
             to
             reduce
             them
             to
             a
             Catholick
             sence
             .
          
           Mr.
           Cr.
           knows
           ,
           That
           the
           very
           same
           Consequences
           are
           fathered
           upon
           the
           Doctrine
           of
           absolute
           Election
           ,
           Justification
           by
           Faith
           alone
           ,
           and
           the
           certain
           perseverance
           of
           true
           Believers
           .
           
           The
           Semi-Pelagians
           of
           old
           would
           have
           forced
           this
           inference
           from
           Austins
           Opinion
           of
           absolute
           Predestination
           :
           If
           Gods
           decree
           be
           absolute
           ,
           
             Nemo
             vigilet
             ,
             nemo
             j●junet
             ,
             nemo
             libidini
             contradicet
             ,
             &c.
             
          
           The
           Papists
           say
           ,
           It
           follows
           ,
           That
           if
           we
           be
           justified
           by
           Faith
           onely
           ,
           then
           we
           need
           not
           do
           good
           works
           .
           The
           Remonstrants
           and
           their
           followers
           say
           a
           ,
           That
           if
           a
           Believer
           cannot
           fall
           from
           Grace
           ,
           then
           need
           he
           not
           fear
           to
           commit
           any
           sin
           whatsoever
           .
           Nor
           do
           these
           Consequences
           flow
           any
           whit
           more
           naturally
           from
           our
           Tenent
           ,
           then
           they
           do
           from
           these
           .
           Doth
           it
           follow
           ,
           That
           because
           all
           the
           Elect
           are
           by
           means
           of
           Christs
           death
           ,
           actually
           reconciled
           unto
           God
           ,
           and
           freed
           from
           the
           condemnation
           of
           the
           Law
           ,
           That
           therefore
           men
           may
           live
           as
           they
           list
           ,
           that
           they
           need
           not
           hear
           ,
           believe
           ,
           and
           obey
           the
           Gospel
           ?
           How
           doth
           this
           sow
           pillows
           under
           mens
           elbows
           ,
           or
           lull
           asleep
           in
           security
           ,
           more
           then
           the
           Doctrine
           of
           absolute
           Election
           ?
           Seeing
           as
           all
           men
           are
           not
           elected
           ,
           so
           neither
           are
           all
           men
           reconciled
           unto
           God
           ;
           nor
           can
           any
           man
           know
           ,
           That
           he
           is
           elected
           and
           reconciled
           unto
           God
           ,
           but
           by
           ,
           and
           thorow
           Faith
           ;
           which
           Faith
           is
           wrought
           in
           men
           by
           the
           Preaching
           of
           the
           Word
           ,
           and
           doth
           certainly
           produce
           a
           holy
           life
           b
           .
        
         
           §
           .
           7.
           
           I
           confess
           ,
           I
           am
           yet
           to
           seek
           of
           the
           Reason
           of
           his
           other
           Deduction
           ,
           That
           this
           Assertion
           of
           actual
           reconciliation
           before
           Faith
           ,
           overthrows
           the
           comfort
           of
           true
           Believers
           ,
           and
           destroyes
           the
           ground
           ,
           nature
           ,
           use
           ,
           and
           end
           of
           Faith
           ▪
           Is
           it
           an
           uncomfortable
           Doctrine
           to
           tell
           men
           ,
           That
           we
           are
           not
           sharers
           with
           Christ
           in
           effecting
           of
           our
           peace
           with
           God
           ,
           and
           in
           procuring
           the
           pardon
           of
           our
           sins
           ;
           and
           that
           Christ
           hath
           finished
           this
           work
           before
           we
           knew
           it
           ?
           Is
           it
           not
           much
           more
           comfortable
           to
           poor
           souls
           ,
           that
           Christ
           hath
           absolutely
           ,
           and
           by
           himself
           obtained
           forgiveness
           for
           sinners
           ,
           then
           that
           he
           hath
           procured
           this
           Gr●●e
           but
           conditionally
           ,
           upon
           condition
           we
           perform
           such
           and
           such
           〈◊〉
           ,
           for
           which
           we
           have
           no
           strength
           or
           ability
           in
           our selves
           ?
           Whence
           have
           the
           Saints
           drawn
           all
           their
           comfort
           ?
           Surely
           ,
           not
           from
           Faith
           ,
           or
           any
           other
           work
           of
           theirs
           ,
           but
           by
           Faith
           from
           Christ
           ,
           and
           from
           the
           perfection
           and
           al-sufficiency
           of
           his
           Sacrifice
           :
           Not
           onely
           the
           Protestants
           ,
           but
           the
           Papists
           themselves
           
           (
           though
           in
           the
           Schools
           they
           contend
           for
           the
           dignity
           and
           congruity
           of
           works
           ,
           that
           they
           are
           Moral
           causes
           ,
           or
           necessary
           conditions
           of
           Justification
           and
           Salvation
           ;
           yet
           on
           their
           death
           beds
           ,
           they
           utterly
           renounce
           them
           ,
           they
           )
           exhort
           men
           in
           distress
           of
           Conscience
           ,
           to
           roul
           themselves
           wholly
           ▪
           upon
           Jesus
           Christ.
           In
           a
           form
           prescribed
           for
           visiting
           of
           the
           sick
           ,
           the
           Priest
           or
           Minister
           was
           enjoyned
           to
           put
           these
           Questions
           to
           the
           sick
           party
           c
           .
           
             Dost
             thou
             believe
             to
             come
             to
             glory
             ,
             not
             by
             thy
             own
             merits
             ,
             but
             by
             the
             vertue
             and
             merit
             of
             the
             Passion
             of
             our
             Lord
             Jesus
             Christ
             ?
             And
             dost
             thou
             believe
             ,
             That
             our
             Lord
             Jesus
             Christ
             did
             die
             for
             our
             salvation
             ,
             and
             that
             none
             can
             be
             saved
             by
             his
             own
             merits
             ,
             or
             by
             any
             other
             means
             ,
             but
             by
             the
             merit
             of
             his
             passion
             ?
          
           Whereunto
           ,
           when
           the
           sick
           person
           answered
           affirmatively
           ,
           I
           do
           believe
           it
           ;
           the
           Priest
           is
           bid
           to
           exhort
           him
           ,
           in
           this
           wise
           ,
           
             Go
             to
             therefore
             ,
             as
             long
             as
             thy
             soul
             remaineth
             in
             thee
             ,
             place
             thy
             whole
             confidence
             in
             his
             death
             onely
             ,
             have
             confidence
             in
             no
             other
             thing
             ;
             commit
             thy self
             wholly
             to
             his
             death
             ,
             with
             this
             alone
             cover
             thy self
             wholly
             ,
             intermingle
             thy self
             wholly
             ,
             wrap
             thy
             whole
             self
             in
             his
             death
             ,
             &c.
             
             Dangerous
          
           (
           saith
           Bernard
           d
           )
           
             is
             the
             habitation
             of
             those
             that
             trust
             in
             their
             own
             works
          
           :
           And
           in
           another
           place
           e
           ,
           
             Ubi
             tuta
             ,
             &c.
             
             What
             safe
             ●est
             or
             security
             can
             the
             weak
             soul
             finde
             ,
             but
             in
             the
             wounds
             of
             his
             Saviour
             ?
             As
             he
             is
             mighty
             to
             save
             ,
             so
             dwell
             I
             there
             with
             most
             safety
             .
             Parisiensis
          
           in
           his
           Book
           of
           
             Divine
             Rhetorick
             ,
             Thou
             must
             beware
          
           (
           saith
           he
           )
           
             in
             thy
             striving
             with
             God
             ,
             that
             thou
             dost
             not
             build
             upon
             a
             weak
             foundation
             ,
             which
             he
             doth
             ;
             that
             trusts
             in
             his
             own
             works
             .
             Gerson
          
           often
           inculcates
           this
           f
           ,
           
             That
             before
             the
             tribunal
             of
             God
             ,
             we
             must
             onely
             plead
             the
             merits
             of
             Christ
             :
          
           Bishop
           Gardner
           g
           ,
           though
           he
           would
           not
           have
           this
           gap
           to
           be
           opened
           to
           the
           people
           ,
           yet
           he
           acknowledged
           it
           to
           be
           the
           
             most
             comfortable
             Doctrine
             to
             such
             as
             were
             in
             his
             condition
             ,
          
           he
           being
           then
           on
           his
           death
           bed
           :
           Which
           is
           the
           more
           to
           be
           observed
           ,
           because
           in
           his
           life
           time
           ,
           he
           had
           stickled
           so
           much
           for
           our
           Adversaries
           Conditional
           Justification
           h
           .
           Bellarmine
           himself
           i
           ,
           when
           he
           had
           written
           divers
           Books
           for
           Justification
           by
           Inherent
           Righteousness
           ,
           in
           the
           end
           concludes
           ,
           
             That
             for
             fear
             of
             vain-glory
             ,
             and
             by
             reason
             of
             the
             uncertainty
             of
             our
             own
             works
             ,
          
           Tutissimum
           est
           ,
           &c.
           
           
             It
             is
             the
             safest
             way
             to
             place
             all
             our
             trust
             in
             the
             Mercy
             of
             God
             ,
             and
             of
             Jesus
             Christ
          
           ;
           so
           that
           we
           may
           say
           as
           
             Moses
             ,
             Their
             rock
             is
             not
             
             as
             our
             rock
             ,
             our
             Enemies
             themselves
             being
             Judges
             ,
             Deut.
          
           32.31
           .
        
         
           §
           .
           8.
           
           Mr.
           Cr.
           hath
           not
           the
           least
           reason
           to
           charge
           us
           with
           destroying
           the
           Ground
           of
           Faith
           ;
           for
           the
           Ground
           of
           Faith
           is
           either
           
             Fundamentum
             Quod
          
           ,
           or
           
             Fundamentum
             Quo.
          
           Material
           and
           Personal
           ,
           or
           else
           Doctrinal
           and
           Ministerial
           .
           We
           say
           with
           all
           true
           Christians
           ,
           That
           the
           onely
           Material
           or
           Personal
           Foundation
           ,
           whereupon
           a
           poor
           soul
           can
           build
           securely
           for
           Life
           and
           Justification
           ,
           is
           Jesus
           Christ
           i
           .
           Now
           the
           Doctrinal
           Foundation
           whereby
           our
           Faith
           is
           united
           to
           the
           former
           ,
           we
           affirm
           with
           Calvin
           k
           (
           and
           many
           more
           )
           that
           it
           is
           ,
           
             Gratuita
             misericordiae
             in
             Christo
             promissio
             ,
             The
             free
             promise
             of
             Mercy
          
           ;
           in
           opposition
           to
           those
           Conditional
           Promises
           which
           send
           men
           partly
           to
           Christ
           ,
           and
           partly
           to
           their
           own
           works
           ;
           and
           therefore
           our
           Adversaries
           are
           much
           more
           obnoxious
           to
           this
           Censure
           ,
           of
           
             Destroying
             the
             Ground
             of
             Faith
          
           ,
           who
           allow
           it
           no
           other
           support
           ,
           then
           Conditional
           Promises
           ,
           whereby
           mens
           hope
           and
           confidence
           is
           made
           to
           lean
           more
           upon
           themselves
           ,
           then
           it
           doth
           on
           Christ
           ;
           much
           more
           upon
           their
           own
           works
           ,
           then
           it
           doth
           upon
           his
           Righteousness
           .
           The
           forementioned
           Author
           l
           hath
           well
           observed
           ,
           That
           if
           our
           Faith
           doth
           relie
           never
           so
           little
           upon
           our
           own
           works
           ,
           it
           cannot
           possibly
           stand
           fast
           ;
           that
           soul
           will
           never
           attain
           to
           any
           setled
           assurance
           of
           his
           Salvation
           ,
           that
           builds
           his
           Faith
           upon
           such
           a
           sandy
           foundation
           .
        
         
           §
           .
           9.
           
           The
           nature
           of
           Faith
           receives
           not
           the
           least
           prejudice
           by
           our
           Doctrine
           ;
           for
           if
           we
           define
           it
           (
           as
           most
           of
           our
           old
           Protestant
           Divines
           m
           have
           done
           )
           
             Certa
             &
             indubitata
             persuasio
          
           ;
           A
           firm
           and
           certain
           perswasion
           of
           the
           favor
           of
           God
           ,
           and
           the
           pardon
           of
           our
           sins
           ,
           it
           confirms
           our
           Tenent
           ;
           for
           mens
           sins
           must
           be
           pardoned
           before
           they
           can
           believe
           it
           ,
           or
           else
           of
           necessity
           they
           must
           believe
           a
           lie
           .
           All
           men
           know
           that
           the
           object
           doth
           precede
           the
           act
           ,
           unless
           it
           be
           when
           the
           act
           gives
           a
           being
           to
           the
           object
           :
           Or
           if
           we
           make
           it
           to
           be
           fiducia
           ,
           the
           trust
           or
           reliance
           of
           the
           soul
           upon
           Jesus
           Christ
           ,
           it
           receives
           no
           small
           encouragement
           from
           this
           consideration
           ,
           That
           Christ
           hath
           finished
           whatsoever
           was
           necessary
           by
           Divine
           appointment
           ,
           for
           the
           Justification
           of
           sinners
           ,
           not
           expecting
           the
           least
           condition
           to
           be
           performed
           by
           us
           for
           that
           end
           :
           Our
           Faith
           is
           never
           so
           impregnable
           ,
           as
           when
           it
           rests
           entirely
           upon
           Jesus
           Christ.
           And
           as
           for
           the
           ends
           and
           uses
           of
           Faith
           (
           which
           are
           cheifly
           to
           give
           us
           boldness
           ,
           
           and
           confidence
           towards
           God
           ;
           to
           purifie
           our
           hearts
           ,
           and
           to
           work
           by
           love
           ,
           &c.
           )
           They
           are
           all
           of
           them
           promoted
           and
           furthered
           by
           the
           Doctrine
           we
           teach
           ;
           for
           what
           is
           it
           ,
           that
           gives
           us
           boldness
           towards
           God
           ,
           but
           the
           merit
           and
           perfection
           of
           Christs
           sacrifice
           ?
           whereby
           the
           mouth
           of
           the
           Law
           is
           stopped
           ,
           the
           accusations
           of
           Satan
           are
           all
           answered
           ,
           and
           the
           justice
           of
           God
           is
           fully
           satisfied
           .
           Again
           ,
           What
           other
           means
           is
           there
           so
           effectual
           ,
           to
           purifie
           our
           hearts
           ,
           to
           constrain
           us
           to
           love
           him
           ,
           &c.
           as
           the
           freeness
           ,
           absoluteness
           and
           immutability
           of
           his
           love
           to
           us
           ;
           who
           whilest
           we
           were
           sinners
           ,
           and
           enemies
           ,
           reconciled
           us
           to
           himself
           by
           the
           Blood
           of
           the
           Cross
           ,
           and
           blotted
           out
           our
           sins
           ,
           as
           if
           they
           had
           never
           been
           committed
           ?
        
         
           §
           .
           10.
           
           Mr.
           Cr.
           censure
           of
           Curcellaeus's
           Opinion
           ,
           is
           just
           and
           seasonable
           ,
           who
           judgeth
           these
           Differences
           amongst
           Christians
           about
           Justification
           to
           be
           of
           
             so
             small
             concernment
             ,
             that
             they
             ought
             not
             to
             breed
             a
             controversie
             :
          
           For
           surely
           they
           are
           none
           of
           those
           foolish
           questions
           and
           strivings
           ,
           which
           we
           are
           bid
           to
           avoid
           ;
           if
           there
           be
           any
           point
           in
           the
           whole
           Doctrine
           of
           Godliness
           ,
           for
           which
           we
           ought
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           as
           Saint
           Jude
           speaks
           )
           
             to
             contend
             earnestly
          
           .
           This
           challengeth
           our
           utmost
           zeal
           for
           the
           maintenance
           of
           it
           ;
           seeing
           the
           glory
           of
           Gods
           Grace
           ,
           the
           dignity
           of
           Christs
           Blood
           ,
           and
           the
           comfort
           of
           our
           own
           souls
           lies
           at
           stake
           in
           the
           issues
           of
           it
           ;
           our
           life
           ,
           peace
           ,
           and
           everlasting
           Salvation
           is
           concerned
           herein
           :
           There
           is
           no
           truth
           that
           the
           Apostle
           doth
           so
           frequently
           press
           ,
           and
           so
           earnestly
           contend
           for
           ,
           as
           this
           Article
           of
           our
           Free
           Justification
           ;
           That
           no
           works
           of
           ours
           do
           concur
           to
           the
           procuring
           of
           it
           .
           
           Mr.
           Calvin
           hath
           observed
           ,
           That
           if
           we
           were
           accorded
           with
           the
           Church
           of
           Rome
           ,
           in
           all
           other
           points
           ,
           save
           in
           this
           one
           particular
           ,
           the
           distance
           between
           them
           and
           us
           is
           so
           great
           ,
           That
           it
           is
           impossible
           we
           should
           ever
           be
           reconciled
           :
           And
           I
           must
           needs
           say
           ,
           That
           I
           see
           no
           material
           difference
           ,
           between
           them
           and
           our
           Adversaries
           ,
           about
           this
           matter
           .
        
         
           §
           .
           11.
           
           Mr.
           Cr.
           in
           the
           close
           of
           his
           Prefatory
           Discourse
           ,
           tells
           the
           Reader
           ,
           
             Thou
             art
             beholding
             to
             the
             Learned
             Author
             for
             the
             penning
             of
             this
             Tract
             ;
             but
             for
             the
             publishing
             of
             it
             to
             another
             .
          
           And
           Mr.
           W.
           hath
           framed
           it
           in
           the
           form
           of
           a
           Letter
           to
           a
           private
           Friend
           ,
           that
           the
           Reader
           might
           guess
           ,
           he
           had
           no
           hand
           at
           all
           in
           publishing
           of
           it
           ;
           whereas
           a
           near
           Kinsman
           of
           his
           ,
           assured
           me
           ,
           That
           Mr.
           W.
           in
           a
           Letter
           to
           himself
           ,
           had
           confessed
           that
           his
           Sermon
           came
           abroad
           by
           his
           own
           appointment
           ;
           which
           I
           do
           the
           rather
           believe
           ,
           
           knowing
           his
           relation
           to
           the
           Stationer
           ,
           for
           whom
           it
           was
           Printed
           .
           However
           I
           am
           glad
           ,
           that
           it
           is
           made
           publick
           ,
           that
           this
           point
           may
           be
           the
           better
           cleared
           by
           a
           deliberate
           examination
           of
           the
           utmost
           that
           can
           be
           said
           against
           it
           ;
           onely
           I
           wish
           ,
           that
           this
           task
           had
           lighted
           upon
           some
           other
           man
           ,
           who
           hath
           more
           leisure
           ,
           and
           better
           abilities
           to
           undertake
           it
           ;
           that
           so
           precious
           a
           truth
           might
           not
           suffer
           ,
           through
           the
           unskilfulness
           of
           a
           feeble
           Advocate
           .
           How
           much
           the
           Reader
           is
           beholding
           to
           Mr.
           W.
           for
           Penning
           or
           Printing
           of
           his
           Sermon
           ,
           will
           appear
           in
           the
           issue
           of
           this
           debate
           .
        
      
       
         
           CHAP.
           V.
           Wherein
           Mr.
           Woodbridges
           Introduction
           ,
           Text
           ,
           Doctrine
           ,
           and
           Proofs
           ,
           are
           briefly
           considered
           .
        
         
           HAving
           passed
           Mr.
           Woodbridges
           Out-works
           ,
           we
           shall
           now
           proceed
           to
           survey
           the
           Fort
           it self
           ,
           which
           (
           in
           his
           own
           conceit
           )
           is
           built
           so
           impregnable
           ,
           
             That
             nothing
             consistent
             with
             the
             Scriptures
             ,
             can
             be
             brought
             against
             it
             .
          
           How
           ever
           ,
           I
           am
           not
           discouraged
           from
           attempting
           it
           ,
           knowing
           ,
           That
           strong
           holds
           more
           unlikely
           to
           be
           vanquished
           ,
           have
           been
           laid
           flat
           and
           level
           with
           the
           ground
           ,
           Lam.
           4.12
           .
           2
           Cor.
           10.4
           ,
           5.
           
        
         
           In
           his
           Preface
           ,
           he
           tells
           the
           worthy
           Sir
           ,
           to
           whom
           he
           communicated
           his
           Notes
           ,
           
             That
             he
             will
             not
             trouble
             him
             with
             his
             Introduction
             to
             the
             Text
             ;
             or
             the
             Applicatory
             part
             of
             his
             Sermon
             .
          
           It
           was
           very
           little
           that
           he
           spake
           in
           either
           ;
           but
           I
           well
           remember
           ,
           that
           he
           began
           and
           concluded
           with
           a
           great
           mistake
           .
           In
           his
           Introduction
           he
           told
           us
           ,
           that
           the
           scope
           of
           this
           Epistle
           was
           to
           prove
           ,
           That
           we
           are
           justified
           by
           Faith
           ,
           
             i.
             e.
          
           (
           as
           he
           explained
           it
           )
           That
           we
           are
           not
           justified
           in
           the
           sight
           of
           God
           ,
           before
           we
           believe
           ;
           and
           that
           Faith
           is
           the
           condition
           on
           our
           part
           to
           qualifie
           us
           for
           Justification
           ;
           whereas
           the
           scope
           of
           the
           Apostle
           (
           as
           shall
           be
           shewn
           more
           largely
           hereafter
           )
           was
           not
           to
           assert
           the
           time
           of
           our
           Justification
           ,
           but
           the
           matter
           of
           it
           ;
           he
           intended
           not
           to
           shew
           when
           ,
           but
           wherewith
           we
           are
           justified
           ;
           to
           wit
           ,
           not
           by
           Works
           ,
           or
           Righteousness
           in
           us
           ,
           but
           by
           the
           Righteousness
           of
           Christ
           freely
           imputed
           to
           us
           ;
           which
           we
           
           apprehend
           ,
           and
           apply
           by
           Faith
           a
           .
           By
           taking
           Faith
           in
           a
           proper
           sense
           ,
           as
           a
           condition
           required
           on
           our
           part
           ,
           he
           accuseth
           the
           Apostle
           of
           Self-contradiction
           ;
           who
           all
           along
           denies
           ,
           That
           we
           are
           justified
           by
           works
           ;
           seeing
           Faith
           considered
           as
           a
           condition
           ,
           is
           a
           work
           of
           ours
           ,
           no
           less
           then
           love
           .
        
         
           In
           that
           part
           of
           his
           Application
           ,
           where
           he
           addressed
           himself
           to
           unbelievers
           ,
           he
           told
           them
           ,
           That
           Christ
           was
           not
           a
           High
           Priest
           or
           Advocate
           to
           them
           ,
           and
           that
           they
           had
           no
           Court
           of
           Mercy
           to
           appeal
           unto
           ;
           which
           was
           all
           one
           ,
           as
           if
           he
           had
           said
           ,
           Christ
           did
           not
           die
           for
           them
           ;
           and
           that
           they
           had
           no
           more
           ground
           to
           believe
           in
           him
           ,
           then
           the
           Devils
           themselves
           ;
           and
           consequently
           that
           their
           case
           was
           desperate
           and
           irrecoverable
           ,
           though
           final
           unbelievers
           have
           not
           Christ
           for
           their
           High
           Priest
           ;
           for
           he
           neither
           died
           ,
           nor
           prayed
           for
           them
           ,
           Joh.
           17.9
           .
           Yet
           he
           performed
           both
           acts
           of
           his
           Priesthood
           ,
           scil
           .
           Oblation
           and
           Intercession
           ,
           for
           all
           that
           were
           given
           him
           by
           the
           Father
           ,
           long
           before
           the
           Conversion
           of
           many
           of
           them
           .
           He
           laid
           down
           his
           life
           ,
           not
           onely
           for
           those
           sheep
           that
           were
           called
           ,
           but
           for
           those
           also
           that
           were
           not
           then
           gathered
           into
           his
           fold
           ,
           Joh.
           10.15
           ,
           16.
           
           And
           in
           the
           seventeenth
           of
           John
           ,
           he
           says
           expresly
           ,
           That
           he
           prayed
           not
           onely
           for
           them
           that
           did
           believe
           ,
           but
           for
           them
           also
           that
           should
           believe
           in
           him
           .
           Vers.
           20.
           
           Though
           it
           be
           true
           ,
           That
           Christ
           shed
           not
           his
           Blood
           for
           Reprobates
           ,
           yet
           we
           know
           not
           who
           are
           reprobated
           ,
           until
           it
           shall
           be
           made
           manifest
           by
           their
           final
           unbelief
           .
           Indeed
           ,
           we
           cannot
           say
           to
           an
           unbeliever
           ,
           That
           Christ
           did
           die
           for
           him
           ;
           and
           we
           have
           as
           little
           reason
           to
           say
           ,
           That
           Christ
           did
           not
           die
           for
           him
           ,
           seeing
           the
           Word
           doth
           reveal
           neither
           ;
           and
           by
           affirming
           the
           latter
           ,
           we
           do
           quite
           bar
           up
           the
           door
           of
           Hope
           ,
           which
           ought
           to
           be
           held
           open
           to
           the
           worst
           of
           sinners
           .
           Our
           duty
           is
           to
           declare
           ,
           That
           Christ
           is
           come
           into
           the
           world
           to
           save
           sinners
           ,
           and
           to
           exhort
           all
           men
           every
           where
           to
           believe
           him
           .
           We
           were
           as
           good
           bid
           the
           Devils
           to
           believe
           ,
           as
           those
           for
           whom
           Christ
           is
           not
           a
           High
           Priest
           ;
           it
           is
           in
           vain
           for
           any
           to
           believe
           in
           Christ
           ,
           if
           he
           never
           prayed
           ,
           nor
           offered
           up
           himself
           a
           Sacrifice
           unto
           God
           for
           them
           ;
           but
           seeing
           Mr.
           W.
           hath
           not
           troubled
           his
           Friend
           with
           these
           passages
           ,
           I
           shall
           not
           trouble
           the
           Reader
           any
           longer
           about
           them
           .
        
         
           §
           .
           2.
           
           
             That
             the
             Saints
             ,
             or
             true
             Believers
          
           (
           under
           which
           notion
           he
           writes
           to
           the
           Romans
           b
           )
           
             are
             justified
             by
             Faith
          
           ;
           We
           do
           readily
           yeeld
           it
           to
           be
           a
           truth
           ,
           it
           being
           
             in
             terminis
          
           in
           the
           Text.
           I
           dare
           say
           ,
           
           no
           man
           that
           is
           called
           a
           Christian
           ,
           did
           ever
           deny
           it
           ;
           and
           therefore
           he
           might
           have
           spared
           his
           pains
           in
           transcribing
           any
           more
           places
           of
           Scripture
           for
           confirmation
           of
           it
           .
           But
           I
           do
           much
           marvel
           ,
           That
           so
           learned
           a
           man
           as
           Mr.
           W.
           who
           pretends
           to
           be
           more
           then
           ordinarily
           accurate
           ,
           should
           take
           in
           hand
           a
           controverted
           Text
           ,
           and
           never
           open
           the
           Terms
           ,
           nor
           state
           the
           Question
           which
           he
           meant
           to
           handle
           ;
           for
           though
           it
           be
           a
           sinful
           curiosity
           for
           men
           by
           Dicotomies
           and
           
             Tricotomies
             ,
             Divisions
          
           and
           Subdivisions
           ,
           to
           mince
           and
           crumble
           the
           Scriptures
           ,
           till
           it
           hath
           lost
           the
           sense
           ;
           yet
           surely
           ,
           
             a
             workman
             that
             needs
             not
             to
             be
             ashamed
             ,
             ought
             rightly
             to
             divide
          
           c
           
             the
             Word
             of
             Truth
          
           ,
           explain
           things
           that
           are
           obscure
           and
           dubious
           ;
           and
           where
           divers
           senses
           are
           given
           (
           as
           he
           knows
           there
           are
           of
           this
           Text
           )
           to
           disprove
           the
           false
           ,
           and
           confirm
           that
           which
           he
           conceives
           is
           true
           .
        
         
           §
           .
           3.
           
           There
           is
           a
           vaste
           distance
           between
           the
           Apostles
           Proposition
           [
           
             a
             man
             is
             justified
             by
             Faith
             ,
          
           ]
           and
           Mr.
           Woodbridges
           Inference
           ,
           Ergo
           ,
           Justification
           doth
           in
           no
           sence
           precede
           Faith.
           Justification
           by
           Faith
           ,
           and
           Justification
           before
           Faith
           ,
           are
           not
           opposita
           ,
           but
           diversa
           ;
           though
           they
           differ
           ,
           yet
           they
           are
           not
           contradictory
           to
           each
           other
           :
           The
           Scriptures
           which
           prove
           the
           former
           ,
           intend
           no
           strife
           ,
           or
           quarrel
           against
           the
           latter
           ;
           in
           a
           word
           ,
           The
           proof
           of
           the
           one
           ,
           doth
           not
           disprove
           the
           other
           .
           The
           Scripture
           which
           he
           made
           his
           theam
           ,
           Rom.
           5.1
           .
           
             Therefore
             being
             justified
             by
             Faith
             ,
             we
             have
             peace
             with
             God
             ,
             &c
             ,
          
           concludes
           nothing
           at
           all
           against
           Justification
           before
           Faith
           ;
           For
           (
           1
           )
           we
           may
           without
           any
           violence
           to
           the
           Text
           ,
           place
           the
           Comma
           after
           justified
           ,
           (
           as
           thus
           )
           
             Being
             justified
             ,
             by
             Faith
             we
             have
             peace
             with
             God
             :
          
           This
           reading
           is
           agreeable
           both
           to
           the
           Apostles
           scope
           ,
           and
           to
           the
           Context
           .
           His
           scope
           here
           was
           not
           to
           shew
           the
           efficacy
           of
           Faith
           in
           our
           Justification
           ,
           but
           what
           benefits
           we
           have
           by
           the
           death
           of
           Christ
           d
           ;
           the
           first
           of
           which
           is
           Justification
           ,
           and
           the
           consequent
           thereof
           is
           peace
           with
           God.
           Again
           ,
           the
           Illative
           Particle
           (
           Therefore
           )
           shews
           ,
           that
           this
           place
           is
           a
           Corollary
           ,
           or
           Deduction
           from
           the
           words
           immediately
           foregoing
           ,
           which
           ascribed
           our
           Justification
           wholly
           to
           the
           Death
           and
           Resurrection
           of
           Jesus
           Christ
           ,
           Chap.
           4
           ult
           .
           The
           Apostle
           thence
           infers
           ,
           Being
           justified
           
             q.
             d.
          
           Seeing
           we
           are
           justified
           freely
           ,
           without
           works
           ,
           by
           the
           death
           of
           Christ
           ,
           by
           Faith
           we
           have
           peace
           with
           God
           ;
           the
           Lord
           powerfully
           drawing
           our
           hearts
           to
           believe
           this
           ,
           we
           have
           boldness
           and
           confidence
           towards
           God
           ,
           the
           cause
           of
           fear
           being
           taken
           away
           ;
           or
           
           as
           the
           Syriack
           and
           vulgar
           Latin
           read
           it
           ,
           
             Let
             us
             have
             peace
             with
             God
          
           ;
           let
           us
           by
           Faith
           improve
           this
           Grace
           ,
           for
           the
           establishing
           of
           our
           hearts
           in
           perfect
           peace
           .
           Now
           according
           to
           this
           reading
           ,
           his
           own
           Text
           will
           give
           in
           evidence
           against
           him
           ,
           That
           Faith
           is
           not
           the
           cause
           or
           antecedent
           ,
           but
           an
           effect
           and
           consequent
           of
           our
           Justification
           ,
           procured
           and
           obtained
           by
           the
           death
           of
           Christ.
           But
           (
           2
           )
           if
           we
           take
           the
           words
           ,
           as
           commonly
           they
           are
           read
           ,
           the
           sence
           comes
           all
           to
           one
           ,
           scil
           .
           That
           being
           justified
           by
           Christ
           (
           who
           is
           the
           sole
           object
           of
           our
           Faith
           )
           we
           have
           peace
           with
           God
           ;
           who
           by
           the
           Faith
           which
           he
           creates
           in
           us
           ,
           causeth
           us
           to
           enjoy
           this
           reconciliation
           ;
           by
           vertue
           whereof
           ,
           our
           Conscience
           is
           so
           firmly
           grounded
           ,
           that
           we
           are
           not
           moved
           by
           any
           temptation
           ,
           or
           beaten
           down
           by
           any
           terror
           
           .
           The
           Work
           of
           Faith
           is
           not
           to
           procure
           our
           Justification
           ,
           but
           to
           beget
           peace
           in
           our
           Consciences
           .
           So
           then
           ,
           the
           words
           being
           rightly
           understood
           ,
           they
           neither
           deny
           Justification
           before
           Faith
           ,
           nor
           assert
           Justification
           by
           the
           act
           or
           habit
           of
           Faith
           ,
           which
           Mr.
           W.
           would
           conclude
           from
           thence
           .
        
         
           §
           .
           4.
           
           The
           next
           Scripture
           ,
           whose
           suffrage
           is
           desired
           against
           us
           ,
           is
           Gal.
           2.16
           .
           
             We
             have
             believed
             in
             Christ
             ,
             that
             we
             might
             be
             justified
             by
             the
             Faith
             of
             Christ.
          
           Where
           (
           sayes
           Mr.
           W.
           )
           Justification
           is
           expresly
           made
           a
           Consequent
           of
           Faith.
           To
           which
           I
           Answer
           (
           1
           )
           That
           this
           doth
           no
           more
           infer
           ,
           That
           we
           are
           not
           justified
           before
           we
           believe
           ,
           then
           that
           of
           our
           Saviour
           ,
           Matth.
           5.44
           ,
           45.
           
           
             Love
             your
             enemies
          
           ,
           &c.
           
             that
             ye
             may
             be
             the
             children
             of
             your
             Father
             in
             Heaven
             ,
          
           
           infers
           ,
           That
           works
           do
           go
           before
           adoption
           ,
           contrary
           to
           Eph.
           1.5
           ,
           6.
           1
           
           Joh.
           3.3
           .
           the
           phrase
           [
           
             that
             ye
             may
             be
          
           ]
           there
           ,
           is
           as
           much
           ,
           as
           that
           ye
           may
           be
           manifested
           and
           declared
           ;
           that
           ye
           may
           shew
           your selves
           ;
           f
           or
           ,
           that
           all
           men
           may
           know
           ,
           that
           ye
           are
           the
           children
           of
           God
           ,
           by
           practising
           a
           duty
           so
           much
           above
           the
           reach
           of
           Nature
           and
           Morality
           .
           A
           like
           place
           we
           have
           ,
           Rom.
           3.26
           .
           
             God
             set
             forth
             his
             Son
             to
             declare
             his
             Righteousness
             ,
             that
             he
             might
             be
             just
             .
          
           Now
           shall
           we
           hence
           infer
           ,
           That
           God
           was
           not
           just
           before
           ?
           g
           or
           that
           Gods
           justice
           was
           a
           consequent
           of
           his
           sending
           Christ
           ?
           Now
           if
           we
           can
           understand
           that
           clause
           ,
           [
           
             that
             he
             might
             be
             just
          
           ]
           That
           he
           might
           be
           known
           ,
           and
           acknowledged
           to
           be
           just
           :
           Why
           may
           we
           not
           as
           well
           take
           this
           of
           the
           Apostle
           ,
           [
           
             that
             we
             might
             be
             justified
          
           ]
           in
           the
           same
           construction
           ,
           that
           we
           might
           know
           that
           we
           are
           justified
           ,
           and
           live
           in
           the
           comfort
           and
           enjoyment
           of
           it
           :
           So
           that
           ,
           
           not
           the
           Being
           of
           our
           Justification
           ,
           but
           the
           Knowledge
           and
           Feeling
           of
           it
           ,
           is
           a
           consequent
           of
           Faith.
           Things
           in
           Scripture
           are
           then
           said
           to
           be
           ,
           when
           they
           are
           known
           to
           be
           ;
           so
           John
           15.8
           .
           our
           Saviour
           tells
           the
           Disciples
           ,
           
             That
             if
             they
             did
             bear
             much
             fruit
             ,
             they
             should
             be
             his
             Disciples
             ,
             i.
             e.
          
           They
           should
           be
           known
           and
           manifested
           to
           be
           his
           Disciples
           ,
           as
           Chap.
           13.35
           .
           Our
           Saviour
           is
           said
           at
           his
           Resurrection
           ,
           to
           have
           become
           the
           Son
           of
           God
           ,
           Acts
           13.33
           .
           Because
           ,
           then
           (
           as
           the
           Apostle
           speaks
           )
           
             he
             was
             powerfully
             declared
             to
             be
             the
             Son
             of
             God
             ,
             Rom.
          
           1.3
           .
           Again
           ,
           things
           are
           sa●d
           not
           to
           be
           ,
           which
           do
           not
           appear
           ,
           as
           Melchisedec
           is
           said
           to
           be
           without
           Father
           and
           Mother
           ,
           
             &c.
             Heb.
          
           7.3
           .
           Because
           his
           Linage
           and
           Pedigree
           ,
           is
           not
           known
           ;
           so
           we
           are
           said
           to
           be
           justified
           ,
           or
           not
           justified
           ,
           according
           as
           this
           Grace
           is
           revealed
           to
           us
           .
           But
           (
           2
           )
           in
           the
           Text
           it
           is
           ,
           
             We
             have
             believed
             ,
             that
             we
             might
             be
             justified
             by
             Faith
          
           ;
           so
           that
           from
           hence
           it
           can
           be
           inferred
           onely
           ,
           That
           we
           are
           not
           justified
           by
           Faith
           ,
           before
           believing
           ;
           and
           that
           the
           sentence
           of
           Justification
           is
           not
           terminated
           in
           our
           Consciences
           ,
           before
           we
           do
           believe
           .
        
         
           §
           .
           5.
           
           His
           next
           Proof
           is
           grounded
           upon
           the
           order
           of
           the
           words
           ,
           Rom.
           8.30
           .
           
             As
             glory
          
           (
           saith
           he
           )
           
             follows
             Justification
             ,
             so
             doth
             Justification
             follow
             Vocation
             unto
             Faith.
          
           Whereunto
           I
           answer
           ,
           (
           〈◊〉
           )
           That
           the
           order
           of
           words
           in
           Scripture
           ,
           do
           not
           shew
           the
           order
           and
           dependance
           of
           the
           things
           themselves
           :
           The
           Jews
           have
           a
           Proverb
           ,
           
             Non
             esse
             prius
             aut
             posterius
             in
             Scriptura
          
           h
           .
           The
           first
           and
           last
           must
           not
           be
           strictly
           urged
           in
           Scripture
           ;
           for
           that
           is
           not
           always
           set
           first
           ,
           which
           is
           first
           in
           Nature
           :
           If
           we
           should
           reason
           from
           the
           order
           of
           words
           in
           Scripture
           ,
           we
           should
           make
           many
           absurdities
           i
           ,
           as
           1
           Sam.
           6.14
           .
           
             It
             is
             said
             that
             they
             clave
             the
             Wood
             of
             the
             Cart
             ,
             and
             offered
             the
             Kine
             for
             a
             burnt
             offering
             unto
             the
             Lord
             :
          
           And
           then
           in
           the
           next
           Verse
           it
           follows
           ,
           That
           the
           Levites
           took
           down
           the
           Ark
           out
           of
           the
           Cart
           ;
           as
           if
           they
           had
           clave
           the
           Cart
           before
           the
           Ark
           was
           taken
           down
           ,
           which
           could
           not
           be
           .
           In
           2
           Tim.
           1.9
           .
           it
           is
           said
           ,
           
             God
             hath
             saved
             us
             ,
             and
             called
             us
          
           ;
           yet
           I
           suppose
           Mr.
           W.
           will
           not
           say
           ,
           That
           men
           are
           saved
           ,
           before
           they
           are
           called
           .
           So
           though
           Vocation
           be
           set
           before
           Justification
           ,
           yet
           it
           doth
           not
           follow
           ,
           that
           it
           precedes
           it
           in
           order
           of
           Nature
           .
           (
           2
           )
           The
           Apostles
           scope
           here
           ,
           is
           not
           to
           shew
           in
           what
           order
           these
           Benefits
           are
           bestowed
           upon
           us
           ,
           but
           how
           inseparably
           they
           are
           linked
           unto
           our
           Predestination
           ;
           
           and
           that
           it
           is
           Impossible
           ,
           either
           sin
           or
           affliction
           should
           make
           them
           miserable
           ,
           whom
           God
           hath
           chosen
           .
           (
           3
           )
           I
           see
           no
           inconvenience
           at
           all
           ,
           in
           saying
           ,
           That
           the
           Apostle
           here
           speaks
           of
           Justification
           ,
           as
           it
           is
           declared
           and
           terminated
           in
           our
           Consciences
           ,
           which
           some
           learned
           men
           k
           do
           make
           the
           formale
           of
           Justification
           ;
           and
           in
           this
           respect
           ,
           I
           shall
           grant
           him
           ,
           That
           Justification
           is
           a
           consequent
           of
           Vocation
           .
        
         
           §
           .
           6.
           
           Mr.
           Woodbridges
           next
           Allegation
           is
           from
           Rom.
           4.24
           .
           
             Righteousness
             shall
             be
             imputed
             to
             us
             ,
             if
             we
             believe
             .
             Ergo
             ,
          
           It
           was
           not
           imputed
           before
           we
           did
           believe
           .
           I
           answer
           ,
           That
           the
           consequence
           is
           not
           necessary
           ;
           for
           this
           Particle
           (
           if
           )
           is
           used
           sometimes
           declaratively
           :
           It
           doth
           not
           always
           propound
           the
           condition
           ,
           by
           which
           a
           benefit
           is
           obtained
           ,
           but
           sometimes
           it
           serves
           to
           describe
           the
           person
           to
           whom
           the
           benefit
           doth
           belong
           l
           .
           Descriptions
           are
           taken
           from
           Effects
           and
           Consequences
           ,
           as
           well
           as
           from
           the
           Causes
           or
           Antecedent
           Conditions
           :
           As
           for
           instance
           ,
           
             If
             a
             man
          
           (
           saith
           the
           Apostle
           )
           
             purge
             himself
             from
             these
             ,
             he
             shall
             be
             a
             vessel
             unto
             honor
             ,
          
           2
           Tim.
           2.21
           .
           The
           Papists
           infer
           from
           hence
           ,
           That
           a
           man
           is
           made
           a
           vessel
           of
           honor
           ,
           by
           purging
           himself
           ,
           &c.
           
           Our
           Protestant
           Divines
           m
           do
           answer
           ,
           That
           the
           place
           proves
           not
           ,
           that
           a
           man
           is
           hereby
           made
           ,
           or
           becomes
           a
           vessel
           of
           honor
           ,
           but
           that
           hereby
           he
           is
           manifested
           and
           known
           to
           be
           a
           vessel
           of
           honor
           .
           So
           Heb.
           3.6
           .
           
             Whose
             house
             are
             we
             ,
             if
             we
             hold
             fast
             our
             confidence
             ,
             and
             the
             rejoycing
             of
             the
             hope
             firm
             unto
             the
             end
             .
          
           Which
           we
           are
           not
           to
           understand
           ,
           as
           if
           these
           things
           did
           make
           us
           to
           be
           the
           house
           of
           God
           ,
           but
           that
           hereby
           we
           appear
           ,
           and
           approve
           our selves
           to
           be
           the
           house
           of
           God
           n
           .
           This
           Conjunction
           (
           if
           o
           )
           is
           many
           times
           annexed
           unto
           the
           Marks
           and
           Cognizances
           of
           such
           as
           shall
           be
           saved
           ,
           or
           are
           happy
           ,
           which
           do
           shew
           ,
           
             Non
             propter
             quid
             beand●
             sunt
             ,
             vel
             servandi
             ,
             sed
             quales
             beati
             sunt
             ,
             quales
             servandi
             .
          
           Not
           upon
           what
           conditions
           ,
           but
           what
           manner
           of
           persons
           are
           finally
           saved
           .
           I
           see
           no
           reason
           ,
           but
           it
           may
           be
           so
           understood
           in
           this
           place
           ;
           his
           Righteousness
           is
           imputed
           to
           us
           ,
           if
           we
           believe
           ,
           
             q.
             d.
          
           Hereby
           we
           may
           know
           ,
           and
           be
           assured
           ,
           that
           Christs
           Righteousness
           is
           imputed
           to
           us
           ,
           that
           we
           ,
           whether
           Jews
           ,
           or
           Gentiles
           ,
           are
           the
           persons
           to
           whom
           this
           grace
           belongs
           ;
           if
           God
           hath
           drawn
           our
           hearts
           to
           believe
           ,
           and
           obey
           the
           Gospel
           ;
           in
           regard
           that
           none
           do
           ,
           or
           can
           believe
           ,
           but
           such
           
             as
             are
             ordained
             to
             life
          
           p
           ,
           and
           to
           
             obtain
             salvation
             by
             Jesus
             Christ.
          
           The
           Lord
           works
           Faith
           
           in
           none
           ,
           but
           in
           them
           ,
           to
           whom
           he
           hath
           imputed
           the
           Righteousness
           of
           his
           Son.
           
        
         
           §
           .
           7.
           
           The
           other
           Scriptures
           he
           hath
           brought
           ,
           conclude
           as
           weakly
           against
           us
           ,
           as
           any
           of
           the
           former
           ,
           as
           Acts
           10.43
           .
           
             Thorow
             his
             name
             ,
             whosoever
             believeth
             in
             him
             ,
             shall
             receive
             remission
             of
             sins
             .
          
           And
           Acts
           26.18
           .
           
             That
             they
             may
             receive
             forgiveness
             of
             sins
             —
             who
             are
             sanctified
             by
             Faith
          
           ;
           with
           Acts
           13.39
           .
           
             By
             him
             all
             that
             believe
             are
             justified
             from
             all
             things
             ,
             from
             which
             ye
             could
             not
             be
             justified
             by
             the
             Law
             of
          
           Moses
           .
           
             To
             which
          
           (
           says
           Mr.
           
             W.
             )
             might
             be
             added
             ,
             multitudes
             of
             other
             places
             .
          
           I
           confess
           his
           Concordance
           would
           have
           furnished
           him
           with
           many
           such
           places
           ,
           but
           no
           more
           to
           the
           purpose
           ,
           then
           these
           he
           hath
           cited
           ;
           which
           though
           they
           affirm
           ,
           That
           Believers
           are
           justified
           ,
           yet
           they
           deny
           not
           the
           Justification
           of
           the
           Elect
           ,
           before
           believing
           .
           In
           the
           former
           it
           is
           ,
           
             Whosoever
             believeth
             ,
             shall
             receive
             remission
             of
             sins
          
           ;
           it
           is
           not
           ,
           
             By
             believing
             ,
             we
             obtain
             remission
             of
             sins
             ,
             or
             God
             doth
             not
             discount
             mens
             sins
             unto
             them
             ,
             till
             they
             do
             believe
             .
          
           The
           giving
           of
           remission
           ,
           and
           the
           receiving
           of
           remission
           ,
           are
           two
           things
           ;
           the
           former
           is
           Gods
           act
           ,
           who
           is
           the
           onely
           Justifier
           ,
           the
           latter
           is
           ours
           ;
           the
           former
           is
           properly
           Justification
           ,
           and
           not
           the
           latter
           ;
           though
           it
           be
           called
           so
           in
           a
           passive
           and
           improper
           sence
           .
           We
           know
           a
           Prince
           pardons
           a
           malefactor
           when
           he
           gives
           his
           consent
           ,
           That
           the
           Sentence
           of
           the
           Law
           should
           be
           reversed
           ,
           and
           confirms
           it
           with
           his
           Hand
           and
           Seal
           :
           This
           Pardon
           is
           valid
           in
           Law
           ,
           and
           secures
           the
           offender
           from
           punishment
           ,
           though
           it
           come
           not
           to
           his
           hands
           for
           a
           good
           while
           after
           .
           So
           a
           Father
           gives
           ,
           and
           bequeaths
           an
           Estate
           to
           his
           Childe
           that
           is
           an
           Infant
           ;
           which
           by
           the
           donation
           of
           the
           Father
           ,
           belongs
           to
           the
           Childe
           ,
           though
           the
           Childe
           do
           not
           receive
           ,
           and
           enjoy
           it
           ,
           till
           he
           comes
           to
           age
           .
           So
           
             God
             was
             in
             Christ
             reconciling
             the
             world
             to
             himself
             ,
             not
             imputing
             their
             sins
             unto
             them
          
           ;
           Though
           no
           man
           doth
           receive
           and
           enjoy
           this
           Grace
           ,
           till
           he
           doth
           believe
           ;
           we
           obtain
           remission
           of
           sins
           by
           Christ
           alone
           ,
           but
           we
           receive
           it
           by
           Faith.
           
        
         
           §
           .
           8.
           
           In
           the
           13
           of
           the
           Acts
           39
           the
           Apostle
           shews
           the
           excellency
           of
           the
           Gospel
           above
           the
           Law
           ;
           or
           the
           priviledge
           of
           the
           Saints
           in
           the
           New
           Testament
           ,
           above
           them
           that
           lived
           under
           the
           Old
           Administration
           ;
           Who
           (
           saith
           he
           )
           
             are
             justified
             from
             all
             things
             ,
             &c.
             
          
           There
           was
           a
           cleansing
           and
           purgation
           of
           sin
           provided
           in
           the
           Law
           ,
           but
           not
           like
           unto
           that
           which
           is
           revealed
           in
           the
           Gospel
           q
           .
           For
           (
           1
           )
           
           the
           Law
           did
           not
           cleanse
           them
           from
           all
           sins
           ,
           for
           some
           sins
           it
           allowed
           of
           no
           Sacrifice
           at
           all
           ;
           as
           for
           Blasphemy
           ,
           sins
           of
           presumption
           ,
           &c.
           
           But
           now
           the
           Blood
           of
           that
           Sacrifice
           ,
           which
           is
           exhibited
           in
           the
           Gospel
           ,
           cleanseth
           us
           from
           all
           sin
           ,
           1
           Joh.
           1.7
           .
           Mark
           3.28
           .
           (
           2
           )
           Those
           Sacrifices
           made
           them
           clean
           ,
           but
           in
           an
           External
           Typical
           manner
           ,
           as
           
             To
             the
             purifying
             of
             the
             flesh
             ,
             Heb.
          
           9.13
           .
           they
           could
           not
           
             make
             them
             perfect
             ,
             as
             pertaining
             to
             the
             Conscience
             ,
          
           Heb.
           10.12
           .
           Whereas
           the
           cleansing
           which
           is
           made
           by
           the
           Blood
           of
           Christ
           ,
           is
           Spiritual
           and
           Internal
           ,
           
             It
             purgeth
             mens
             consciences
             from
             dead
             works
             ,
             Heb.
          
           9.14
           .
           They
           that
           are
           purged
           herewith
           ,
           have
           
             no
             more
             conscience
             of
             sin
             ,
             de
             jure
             ,
          
           if
           not
           
             de
             facto
             ,
             Chap.
          
           10.2
           .
           They
           have
           
             the
             answer
             of
             a
             good
             conscience
             toward
             God
             ,
             q.
             d.
          
           They
           can
           plead
           not
           guilty
           ,
           1
           Pet.
           3.21
           .
           (
           3
           )
           The
           legal
           cleansing
           was
           by
           Sacrifice
           after
           Sacrifice
           ,
           Heb.
           10.3
           .
           Whereas
           Christ
           by
           one
           Sacrifice
           ,
           once
           offered
           ,
           hath
           taken
           away
           all
           the
           sins
           of
           his
           people
           ;
           or
           as
           it
           is
           in
           Daniel
           ,
           hath
           made
           an
           end
           of
           sin
           :
           So
           that
           here
           is
           nothing
           at
           all
           of
           the
           time
           of
           our
           Justification
           ,
           though
           he
           affirms
           ,
           That
           they
           that
           believe
           ,
           are
           thus
           perfectly
           justified
           ;
           yet
           it
           follows
           not
           from
           this
           ,
           or
           any
           other
           Text
           ,
           That
           the
           Elect
           are
           not
           justified
           ,
           before
           they
           believe
           ;
           and
           much
           less
           ,
           That
           a
           man
           is
           justified
           by
           the
           gratious
           act
           or
           habit
           of
           Faith.
           
        
         
           §
           .
           9.
           
           Mr.
           
             W.
             Pag.
          
           2.
           gives
           his
           Reader
           our
           Sence
           of
           these
           Scriptures
           .
           
             The
             onely
             Answer
          
           (
           saith
           he
           )
           
             which
             is
             given
             to
             these
             ,
             and
             the
             like
             Texts
             ,
             is
             this
             ,
             That
             by
             Justification
             we
             are
             to
             understand
             a
             Justification
             in
             the
             Court
             of
             Conscience
             ,
             or
             the
             Evidence
             and
             Declaration
             of
             a
             Justification
             already
             past
             before
             God
             :
             So
             that
             Faith
             is
             said
             to
             justifie
             us
             ,
             not
             because
             it
             doth
             justifie
             us
             before
             God
             ,
             but
             because
             it
             doth
             declare
             to
             our
             Consciences
             ,
             that
             we
             are
             justified
             .
          
           Now
           because
           this
           report
           is
           very
           imperfect
           ,
           I
           shall
           crave
           the
           patience
           of
           the
           Reader
           ,
           whilest
           I
           declare
           our
           Judgement
           a
           little
           more
           fully
           ,
           concerning
           this
           Matter
           ,
           together
           with
           the
           Grounds
           and
           Reasons
           that
           do
           uphold
           it
           ;
           and
           then
           I
           shall
           return
           to
           secure
           this
           Answer
           against
           the
           Exceptions
           Mr.
           W.
           hath
           made
           against
           it
           .
           But
           first
           ,
           I
           shall
           shew
           the
           several
           Explications
           which
           Divines
           have
           given
           of
           his
           Proposition
           [
           
             A
             man
             is
             justified
             by
             Faith.
          
           ]
        
      
       
         
         
           CHAP.
           VI.
           The
           several
           Opinions
           of
           Divines
           ,
           touching
           the
           meaning
           of
           this
           Position
           ,
           [
           A
           man
           is
           justified
           by
           Faith.
           ]
        
         
           THe
           Question
           depending
           between
           me
           ,
           and
           Mr.
           W.
           is
           not
           ,
           Whether
           we
           are
           justified
           by
           Faith
           ?
           which
           the
           Scripture
           frequently
           affirms
           ,
           and
           no
           man
           that
           I
           know
           ,
           denies
           it
           ;
           Papists
           and
           Protestants
           ,
           Orthodox
           and
           Socinians
           ,
           Remonstrants
           and
           Contra-Remonstrants
           ,
           do
           unanimously
           consent
           ,
           That
           we
           are
           justified
           by
           Faith.
           All
           the
           difference
           is
           ,
           about
           the
           Sense
           and
           Meaning
           of
           this
           Proposition
           ,
           
             A
             man
             is
             justified
             by
             Faith.
          
           Whether
           Faith
           therein
           ,
           be
           to
           be
           taken
           Properly
           ,
           or
           Tropically
           ?
           For
           though
           there
           be
           great
           variety
           in
           Expression
           a
           amongst
           Divines
           ,
           concerning
           this
           Matter
           ,
           yet
           all
           their
           several
           Opinions
           and
           Explications
           may
           be
           reduced
           unto
           these
           two
           heads
           .
           The
           first
           takes
           Faith
           
             in
             sensu
             proprio
          
           ,
           for
           the
           act
           ,
           or
           habit
           of
           Faith
           ;
           the
           other
           takes
           Faith
           
             metonymicè
             &
             relativè
          
           ,
           for
           the
           object
           of
           Faith
           ,
           (
           
             i.
             e.
          
           )
           The
           obedience
           and
           satisfaction
           of
           Jesus
           Christ.
           
        
         
           §
           .
           2.
           
           Our
           Protestant
           Divines
           (
           who
           have
           hitherto
           been
           counted
           Orthodox
           )
           do
           take
           Faith
           in
           this
           Proposition
           [
           
             A
             man
             is
             justified
             by
             Faith
          
           ]
           in
           a
           Tropical
           and
           F●gurative
           Sence
           ;
           as
           thus
           ▪
           A
           man
           is
           justified
           in
           the
           sight
           of
           God
           ,
           from
           all
           sin
           and
           punishment
           by
           
             Faith.
             i.
             e.
          
           By
           the
           Obedience
           and
           Righteousness
           of
           Jesus
           Christ
           ,
           in
           whom
           we
           believe
           ,
           and
           upon
           whom
           we
           relie
           for
           Life
           and
           Righteousness
           .
           Nor
           is
           this
           any
           unusual
           Trope
           ,
           either
           in
           Scripture
           ,
           or
           in
           other
           Authors
           ,
           to
           put
           
             Habitum
             ,
             vel
             actum
             pro
             objecto
             ,
          
           as
           Rom.
           8.24
           .
           
             Hope
             that
             is
             seen
             ,
             is
             not
             hope
             ,
             i.
             e.
          
           The
           thing
           that
           is
           seen
           ,
           is
           not
           hoped
           for
           .
           Christ
           is
           oftentimes
           called
           our
           Hope
           ,
           our
           Joy
           ,
           our
           Love
           ,
           &c.
           because
           he
           is
           the
           object
           of
           these
           Acts
           and
           Affections
           ;
           when
           the
           same
           thing
           is
           attributed
           distinctly
           ,
           both
           to
           the
           act
           ,
           and
           the
           object
           ,
           it
           must
           needs
           be
           attributed
           to
           one
           ,
           in
           a
           proper
           ,
           and
           to
           the
           other
           ,
           in
           an
           improper
           sence
           ;
           and
           therefore
           (
           says
           Dr.
           Downham
           
           b
           )
           
             When
             Justification
             is
             attributed
             to
             Faith
             ,
             it
             cannot
             be
             attributed
             in
             the
             same
             sence
             ,
             as
             to
             the
             death
             and
             obedience
             of
             Christ
             in
             propriety
             of
             Speech
             ;
             but
             of
             necessity
             it
             is
             to
             be
             understood
             by
             a
             Metonymy
             :
             Faith
             being
             put
             for
             the
             object
             of
             Faith
             ,
             which
             is
             the
             Righteousness
             of
             Christ
             ,
             &c.
             
          
           And
           holy
           Pemble
           *
           ,
           
             If
             we
             list
             not
             to
             be
             contentious
             ,
             it
             is
             plain
             enough
          
           (
           saith
           he
           )
           
             that
             in
             those
             places
             ,
             where
             the
             Apostle
             treats
             of
             Justification
             by
             Faith
             ,
             he
             means
             the
             Grace
             of
             God
             in
             Jesus
             Christ
             ,
             opposing
             Works
             and
             Faith
             ;
             that
             is
             ,
             the
             Law
             and
             the
             Gospel
             ,
             the
             Righteousness
             of
             the
             Law
             ,
             to
             the
             Righteousness
             of
             the
             Gospel
             ,
             which
             is
             no
             other
             but
             the
             Righteousness
             of
             Christ.
             Thus
          
           (
           saith
           he
           )
           
             Faith
             is
             taken
          
           ,
           Gal.
           3.23
           .
           
             before
             Faith
             came
             .
             i.
             e.
          
           Before
           Christ
           came
           ,
           and
           the
           clear
           exhibition
           of
           his
           Righteousness
           :
           And
           in
           this
           sence
           (
           as
           another
           hath
           observed
           )
           it
           is
           used
           at
           least
           thirteen
           times
           in
           this
           Chapter
           ,
           where
           the
           Apostle
           expresly
           treats
           of
           our
           Justification
           before
           God.
           c
           
             Albertus
             Pighius
          
           ,
           though
           a
           Papist
           ,
           was
           so
           far
           convinced
           of
           this
           truth
           ,
           by
           reading
           of
           Calvins
           Institutions
           ,
           that
           he
           acknowledged
           ,
           
             If
             we
             speak
             formally
             and
             properly
             ,
             we
             are
             justified
             ,
             neither
             by
             Faith
             nor
             Charity
             ,
             but
             by
             the
             onely
             Righteousness
             of
             Christ
             communicated
             to
             us
             ,
             and
             by
             the
             onely
             mercy
             of
             God
             ,
             forgiving
             our
             sins
             .
          
        
         
           §
           .
           3.
           
           Some
           of
           our
           Divines
           ,
           who
           do
           utterly
           deny
           ,
           That
           Faith
           in
           this
           Question
           is
           taken
           
             sensu
             proprio
          
           ,
           or
           that
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           credere
           ,
           or
           act
           of
           believing
           is
           imputed
           to
           us
           for
           Righteousness
           ,
           do
           yet
           ascribe
           an
           instrumentallity
           ,
           or
           inferior
           causality
           unto
           Faith
           it self
           ,
           in
           our
           Justification
           before
           God.
           They
           say
           ,
           That
           we
           are
           justified
           by
           Faith
           instrumentally
           ,
           and
           relatively
           ;
           which
           terms
           ,
           I
           confess
           ,
           sound
           harshly
           in
           my
           ears
           ,
           but
           I
           hope
           ,
           I
           shall
           be
           excused
           ,
           if
           I
           do
           not
           understand
           them
           ,
           seeing
           a
           far
           learneder
           man
           d
           then
           my self
           ,
           hath
           professed
           ,
           That
           they
           were
           
             not
             very
             intelligible
             to
             him
          
           .
           That
           Faith
           is
           taken
           relatively
           in
           this
           Question
           of
           Justification
           ,
           to
           wit
           ,
           For
           the
           object
           ,
           it
           relates
           unto
           ;
           Christ
           ,
           and
           his
           Righteousness
           ,
           I
           do
           readily
           grant
           ;
           but
           that
           it
           justifies
           us
           Relatively
           ,
           I
           cannot
           assent
           to
           it
           ;
           for
           it
           seems
           to
           me
           ,
           to
           carry
           this
           sence
           with
           it
           ,
           either
           (
           1
           )
           that
           Faith
           doth
           procure
           our
           Justification
           ,
           though
           not
           by
           its
           own
           worth
           and
           dignity
           ,
           yet
           through
           the
           vertue
           ,
           and
           merit
           of
           its
           object
           .
           As
           the
           Papists
           say
           of
           Works
           ,
           That
           they
           do
           justifie
           and
           save
           us
           
             tincta
             sanguine
             Christi
          
           ,
           being
           dipped
           in
           the
           Blood
           of
           Christ
           :
           Or
           (
           2
           )
           that
           Faith
           ,
           
           together
           with
           Christ
           its
           object
           ,
           doth
           make
           us
           just
           in
           the
           sight
           of
           God
           ;
           whereby
           it
           is
           made
           a
           social
           cause
           with
           the
           blood
           of
           Christ
           ,
           which
           shall
           be
           sufficiently
           disproved
           anon
           .
           Again
           ,
           that
           Faith
           is
           a
           passive
           Instrument
           of
           our
           Justification
           ,
           to
           wit
           ,
           such
           an
           Instrument
           whereby
           we
           receive
           and
           apply
           this
           benefit
           to
           our selves
           ,
           was
           shewn
           before
           e
           ;
           but
           that
           it
           is
           an
           active
           efficacious
           Instrument
           to
           make
           us
           just
           and
           righteous
           in
           the
           sight
           of
           God
           ,
           is
           no
           part
           of
           my
           Creed
           .
           For
           1.
           it
           seems
           to
           me
           a
           contradiction
           to
           say
           ,
           That
           Faith
           is
           not
           to
           be
           taken
           
             sensu
             proprio
          
           ,
           but
           metonymicè
           ,
           for
           the
           object
           thereof
           ,
           and
           yet
           say
           ,
           That
           we
           are
           justified
           by
           Faith
           instrumentally
           ;
           for
           it
           is
           not
           the
           object
           ,
           but
           the
           act
           of
           Faith
           ▪
           which
           is
           an
           Instrument
           :
           Faith
           considered
           as
           an
           Instrument
           ,
           is
           taken
           
             sensu
             proprio
          
           ,
           and
           consequently
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           credere
           ,
           which
           they
           disclaim
           ,
           must
           be
           said
           to
           justifie
           .
           2.
           
           Mr.
           Baxter
           f
           in
           my
           judgement
           disputes
           rationally
           against
           this
           notion
           .
           
             If
             Faith
          
           (
           saith
           he
           )
           
             be
             the
             Instrument
             of
             our
             Justification
             ,
             it
             is
             the
             Instrument
             either
             of
             God
             ,
             or
             man
             ;
             not
             of
             man
             ,
             for
             Justification
             is
             Gods
             act
             ,
             he
             is
             the
             sole
             Justifier
             .
          
           Rom.
           3.26
           .
           
             man
             doth
             not
             justifie
             himself
             ;
             not
             of
             God
             ,
             for
             it
             is
             not
             God
             that
             believeth
             .
          
           To
           which
           I
           adde
           ,
           that
           God
           neither
           needs
           ,
           nor
           is
           capable
           of
           using
           an
           Instrument
           in
           the
           act
           of
           justifying
           ;
           for
           though
           he
           useth
           Instruments
           to
           declare
           and
           reveal
           this
           Grace
           to
           sinners
           ,
           yet
           not
           to
           will
           it
           to
           particular
           persons
           ;
           the
           acts
           of
           his
           will
           are
           not
           wrought
           by
           any
           Organ
           ,
           or
           Instrument
           ,
           without
           himself
           .
           3.
           
           By
           making
           Faith
           the
           Instrument
           of
           our
           Justification
           ,
           Justification
           is
           made
           the
           Effect
           ,
           and
           Faith
           the
           Cause
           ;
           and
           so
           consequently
           ,
           a
           man
           shall
           be
           said
           to
           justifie
           himself
           g
           ,
           whereas
           the
           Scripture
           every
           where
           ascribes
           our
           Justification
           unto
           God
           and
           Christ
           ,
           making
           us
           totally
           passive
           in
           this
           work
           ,
           Rom.
           3.24
           ,
           26.
           
           &
           8.33
           .
           Eph.
           2.8
           .
           We
           can
           no
           more
           justifie
           our selves
           ,
           then
           raise
           our selves
           from
           the
           dead
           ,
           Eph.
           2.1
           ,
           5.
           or
           then
           we
           could
           give
           our selves
           a
           being
           ,
           when
           as
           yet
           we
           were
           not
           ,
           Vers
           10.
           
           Man
           is
           so
           far
           from
           being
           the
           total
           ,
           or
           principal
           Cause
           of
           his
           Justification
           ,
           that
           he
           is
           no
           cause
           at
           all
           ;
           by
           ascribing
           the
           least
           causality
           ,
           or
           efficiency
           to
           man
           ,
           in
           his
           Justification
           ,
           we
           derogate
           from
           the
           Grace
           of
           God
           in
           Jesus
           Christ.
           
        
         
           §
           .
           4.
           
           Others
           do
           take
           Faith
           in
           a
           proper
           sence
           ,
           as
           the
           Papists
           ,
           Socinians
           ,
           and
           Remonstrants
           ;
           amongst
           whom
           ,
           though
           there
           be
           some
           difference
           in
           Expression
           ,
           yet
           they
           all
           agree
           in
           this
           ,
           That
           by
           
           Faith
           in
           this
           Proposition
           [
           
             A
             man
             is
             justified
             by
             Faith
          
           ]
           is
           meant
           the
           act
           or
           habit
           of
           Faith
           ,
           or
           such
           a
           Faith
           as
           is
           accompanied
           with
           faithful
           Actions
           .
           The
           Papists
           say
           ,
           That
           Faith
           ,
           and
           other
           inherent
           Graces
           ,
           though
           in
           their
           own
           nature
           they
           do
           not
           deserve
           Justification
           ,
           yet
           through
           the
           merits
           of
           Christ
           ,
           and
           Gods
           gracious
           acceptance
           ,
           they
           do
           procure
           and
           obtain
           the
           forgiveness
           of
           our
           sins
           .
           Though
           they
           ascribe
           a
           meritoriousness
           to
           Faith
           ,
           it
           is
           but
           in
           a
           qualified
           sence
           .
           Faith
           (
           saith
           Bellarmine
           h
           )
           
             doth
             but
          
           Suo
           quidem
           modo
           mereri
           remissionem
           ,
           
             after
             a
             manner
             merit
             remission
             ,
             scil
             .
          
           By
           vertue
           of
           Gods
           Promise
           and
           Covenant
           ,
           who
           hath
           annexed
           forgiveness
           unto
           this
           condition
           .
           
             If
             a
             King
          
           (
           saith
           he
           )
           
             doth
             promise
             a
             Beggar
             a
             thousand
             pound
             a
             year
             upon
             no
             condition
             ,
             then
             indeed
             the
             Beggar
             doth
             not
             deserve
             it
             ;
             but
             if
             it
             be
             upon
             condition
             ,
             that
             he
             do
             some
             small
             matter
             ,
             as
             to
             come
             and
             fetch
             it
             ,
             or
             to
             bring
             him
             a
             Posie
             of
             flowers
             ,
             then
             he
             doth
             deserve
             it
             ,
             because
             the
             promiser
             is
             bound
             unto
             performance
             :
          
           And
           in
           this
           sence
           Mr.
           B.
           i
           ascribes
           a
           meritoriousness
           to
           works
           .
           But
           the
           chief
           difference
           between
           them
           and
           us
           ,
           lies
           in
           this
           :
           We
           say
           a
           man
           is
           justified
           by
           the
           imputation
           of
           Christs
           Righteousness
           ;
           they
           ,
           That
           we
           are
           justified
           by
           inherent
           Righteousness
           ,
           or
           by
           doing
           of
           Righteous
           Actions
           ,
           such
           as
           are
           Faith
           ,
           Love
           ,
           Fear
           ,
           
             &c.
             
             Ipsa
             fides
             in
             Christum
          
           (
           saith
           Bellarmine
           k
           )
           
             est
             justitia
             .
             Faith
             it self
             is
             our
             righteousness
          
           ;
           And
           that
           it
           doth
           justifie
           us
           ,
           
             impetrando
             ,
             promerendo
             ,
             &
             inchoando
             ●ustificationem
             .
             Arminius
             ,
          
           and
           the
           Remonstrants
           ,
           though
           they
           have
           exploded
           the
           word
           merit
           ,
           yet
           they
           attribute
           as
           much
           to
           Faith
           ,
           and
           faithful
           Actions
           ▪
           as
           the
           Papists
           themselves
           .
           Dico
           (
           saith
           Arminius
           l
           )
           
             ipsum
             fidei
             actum
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             credere
             ,
             imputari
             in
             justitiam
             ,
             idquè
             sensu
             proprio
             ▪
             non
             metonymicè
             .
          
           The
           very
           same
           is
           affirmed
           by
           
             Vorstius
             ,
             Bertius
             ,
             Episcopius
          
           ,
           and
           the
           rest
           of
           the
           Remonstrants
           .
           Their
           Opinion
           in
           brief
           is
           this
           ,
           That
           God
           in
           the
           Legal
           Covenant
           required
           the
           exact
           obedience
           of
           all
           his
           Commandments
           ,
           but
           now
           in
           the
           Covenant
           of
           Grace
           he
           requires
           Faith
           ,
           which
           in
           his
           gracious
           acceptation
           stands
           instead
           of
           that
           obedience
           to
           the
           Moral
           Law
           ,
           which
           we
           ought
           to
           perform
           ;
           Which
           (
           say
           they
           )
           
             is
             procured
             by
             the
             merit
             of
             Christ
             ,
             for
             whose
             sake
             God
             accounts
             our
             imperfect
             faith
             ,
             to
             be
             perfect
             Righteousness
             .
          
        
         
           §
           .
           5.
           
           Some
           of
           our
           late
           Divines
           (
           who
           seem
           to
           disclaim
           the
           Doctrine
           of
           the
           Papists
           and
           Arminians
           )
           say
           the
           very
           same
           ;
           who
           
           explain
           themselves
           to
           this
           effect
           ,
           
             That
             Faith
             doth
             justifie
             as
             a
             condition
             ,
             or
             antecedent
             qualification
             ;
             by
             which
             we
             are
             made
             capable
             of
             being
             justified
             ,
             according
             to
             the
             order
             and
             constitution
             of
             God
             :
             The
             fulfilling
             of
             which
             condition
          
           (
           say
           they
           )
           
             is
             our
             Evangelical
             Righteousness
             ,
             whereby
             we
             are
             justified
             in
             the
             sight
             of
             God.
          
           Mr.
           B.
           is
           so
           fond
           of
           this
           notion
           ,
           That
           although
           in
           one
           place
           m
           he
           findes
           fault
           with
           the
           length
           of
           our
           Creeds
           and
           Confessions
           ;
           yet
           he
           would
           have
           this
           made
           
             an
             article
             of
             our
             Creed
             ,
             a
             part
             of
             our
             Childrens
             Catechisms
             ,
             and
             to
             be
             believed
             by
             every
             man
             that
             is
             a
             Christian
          
           n
           ;
           so
           apt
           are
           we
           to
           smile
           upon
           our
           own
           Babes
           .
           Though
           I
           honor
           Mr.
           Baxter
           for
           his
           excellent
           parts
           ,
           yet
           I
           must
           suspend
           my
           assent
           to
           his
           new
           Creed
           .
           I
           shall
           prove
           anon
           o
           ,
           That
           Faith
           is
           not
           said
           to
           justifie
           ,
           as
           an
           antecedent
           condition
           ,
           which
           qualifies
           us
           for
           Justification
           ;
           but
           at
           present
           ,
           I
           shall
           onely
           render
           him
           the
           Reasons
           of
           my
           disbelief
           ,
           Why
           I
           cannot
           look
           upon
           Faith
           as
           that
           Evangelical
           Righteousness
           ,
           by
           which
           we
           are
           justified
           .
           I
           shall
           not
           insist
           upon
           it
           ,
           though
           it
           be
           not
           altogether
           unconsiderable
           ,
           that
           this
           notion
           is
           guilty
           of
           too
           much
           confederacy
           ,
           with
           the
           aforenamed
           enemies
           of
           the
           Christian
           Faith
           ;
           for
           though
           it
           is
           no
           good
           Argument
           to
           say
           ,
           That
           Papists
           ,
           Socinians
           ,
           &c.
           do
           hold
           this
           ,
           or
           that
           ,
           therefore
           it
           is
           not
           true
           ;
           yet
           it
           will
           follow
           ,
           That
           such
           and
           such
           Tenents
           have
           been
           held
           by
           Papists
           ,
           &c.
           and
           unanimously
           opposed
           by
           our
           Protestant
           Writers
           ;
           therefore
           they
           ought
           to
           be
           the
           more
           suspected
           ,
           and
           especially
           such
           Tenents
           of
           theirs
           ,
           as
           are
           the
           cheif
           points
           in
           difference
           between
           us
           and
           them
           ,
           as
           this
           is
           .
           Our
           Brethren
           that
           have
           started
           this
           notion
           ,
           do
           take
           Faith
           ,
           as
           the
           others
           do
           ,
           in
           a
           proper
           sence
           ,
           they
           attribute
           as
           much
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           credere
           ,
           as
           
             Bellarmine
             ,
             Arminius
          
           ,
           or
           any
           other
           .
           
             Faith
             it self
          
           (
           says
           Mr.
           
             B.
             )
             is
             our
             Righteousness
          
           .
           There
           was
           never
           any
           Papist
           so
           absurd
           ,
           as
           to
           say
           ,
           That
           our
           Faith
           ,
           Love
           ,
           &c.
           are
           perfect
           Legal
           Righteousness
           ,
           but
           that
           God
           
             judicio
             misericordiae
             ,
             non
             justitiae
          
           ,
           doth
           account
           and
           accept
           of
           it
           instead
           of
           perfect
           Righteousness
           .
           For
           my
           part
           I
           must
           confess
           ,
           that
           I
           can
           see
           no
           d●fference
           between
           them
           ,
           but
           in
           Expression
           .
           The
           Papists
           do
           acknowledge
           the
           satisfaction
           of
           Christ
           ,
           and
           that
           he
           is
           the
           meritorious
           cause
           of
           our
           Justification
           p
           .
           They
           say
           indeed
           ,
           
             That
             we
             are
             not
             justified
             by
             the
             Righteousness
             of
             Christ
             imputed
             ▪
             but
             by
             a
             Righteousness
             inherent
             in
             us
             ,
             or
             righteous
             actions
             performed
             by
             us
             .
          
           And
           what
           do
           our
           Brethren
           say
           less
           
           less
           then
           this
           ?
           But
           I
           shall
           not
           follow
           the
           Parallel
           ,
           any
           further
           .
        
         
           §
           .
           6.
           
           The
           Reasons
           which
           turn
           the
           Scales
           of
           my
           Judgement
           against
           this
           notion
           ,
           
             That
             our
             Faith
             ,
             or
             Faithful
             Actions
             are
             that
             Evangelical
             Righteousness
             by
             which
             we
             are
             justified
             ,
          
           Are
        
         
           1.
           
           If
           we
           are
           not
           justified
           by
           our
           own
           works
           ,
           then
           our
           believing
           ▪
           &c.
           is
           not
           that
           Evangelical
           Righteousness
           by
           which
           we
           are
           justified
           ;
           but
           we
           are
           not
           justified
           by
           our
           own
           works
           ▪
           Ergo.
           The
           Assumption
           is
           written
           with
           a
           Sun
           beam
           throughout
           the
           Scripture
           ,
           Tit.
           3.5
           .
           
             Not
             by
             works
             of
             Righteousness
             ,
             which
             we
             have
             done
             .
          
           Rom.
           11.6
           .
           
             If
             it
             be
             of
             Works
             ,
             then
             were
             Grace
             no
             more
             Grace
             .
          
           It
           is
           the
           cheif
           scope
           of
           the
           Apostle
           throughout
           this
           ,
           and
           the
           Epistle
           to
           the
           Galatians
           ,
           to
           prove
           ,
           That
           we
           are
           not
           justified
           by
           works
           .
           The
           sequel
           of
           the
           Proposition
           is
           as
           evident
           ,
           Because
           Faith
           ,
           and
           Obedience
           to
           Gospel
           Precepts
           ,
           are
           our
           works
           .
           It
           is
           man
           that
           believes
           and
           obeys
           ,
           and
           not
           God
           ,
           though
           we
           do
           them
           by
           his
           help
           and
           assistance
           ,
           yet
           they
           are
           our
           acts
           or
           works
           ;
           so
           that
           consequently
           ,
           we
           are
           not
           justified
           by
           them
           in
           the
           sight
           of
           God.
           The
           Papists
           to
           elude
           the
           force
           of
           this
           Argument
           say
           .
           
             That
             the
             minde
             of
             the
             Apostle
             was
             onely
             to
             exclude
             from
             Justification
             ,
             works
             of
             Nature
             ,
             and
             not
             of
             Grace
             ;
             works
             which
             we
             our selves
             do
             ,
             by
             our
             own
             strength
             ,
             without
             the
             help
             of
             Grace
             ,
             and
             not
             those
             works
             which
             we
             do
             by
             the
             aid
             of
             Grace
             .
          
           But
           Mr.
           Pemble
           answers
           well
           q
           ;
           
             This
             distinction
             of
             works
             done
             without
             grace
             ,
             and
             works
             done
             by
             grace
             ,
             was
             devised
             by
             one
             that
             had
             neither
             wit
             nor
             grace
             ,
             being
             a
             meer
             trick
             to
             elude
             the
             force
             of
             such
             Scriptures
             ,
             as
             do
             indefinitely
             exclude
             all
             works
             from
             our
             Justification
             ,
             without
             distinguishing
             ,
             either
             of
             the
             time
             when
             they
             are
             done
             ,
             whether
             before
             or
             after
             ;
             o●
             of
             the
             aid
             and
             help
             whereby
             they
             are
             done
             ;
             whether
             by
             Nature
             ,
             or
             by
             Grace
             .
          
           Others
           say
           ,
           that
           when
           the
           Apostle
           denies
           ,
           
             That
             we
             are
             justified
             by
             works
             ,
             he
             means
             that
             we
             are
             not
             justified
             by
             the
             works
             of
             the
             Law
             ;
             but
             yet
             by
             works
             required
             in
             the
             Gospel
             ,
             such
             as
             are
             Faith
             and
             Faithful
             actions
             ,
             we
             may
             be
             justified
             .
          
           To
           which
           I
           answer
           ,
           (
           1
           )
           That
           the
           Apostle
           speaks
           indefinitely
           ;
           now
           the
           rule
           is
           ,
           
             Non
             est
             distinguendum
             ubi
             Lex
             non
             distinguit
             :
          
           An
           indefinite
           Proposition
           is
           equivalent
           to
           a
           universal
           .
           A
           man
           is
           not
           justified
           by
           works
           ,
           is
           as
           much
           as
           if
           he
           had
           said
           ,
           A
           
           man
           is
           not
           justified
           by
           any
           works
           of
           his
           own
           .
           (
           2
           )
           The
           Apostle
           excludes
           all
           works
           from
           our
           Justification
           ,
           which
           do
           make
           the
           reward
           to
           be
           a
           due
           debt
           ,
           Rom.
           4.4
           ,
           5.
           
           Now
           the
           works
           required
           in
           the
           Gospel
           (
           supposing
           it
           to
           be
           a
           Conditional
           Covenant
           )
           when
           they
           are
           performed
           ,
           do
           make
           the
           thing
           covenanted
           a
           due
           debt
           ,
           which
           the
           promiser
           is
           bound
           to
           give
           ,
           no
           less
           then
           works
           required
           in
           the
           Law.
           (
           3
           )
           He
           denies
           expresly
           ,
           that
           Abraham
           was
           justified
           by
           faithful
           actions
           ,
           which
           he
           performed
           by
           the
           help
           and
           assistance
           of
           Gods
           Spirit
           ,
           Rom
           4.2
           .
           (
           4
           )
           They
           are
           the
           same
           works
           for
           the
           substance
           ,
           which
           are
           commanded
           in
           the
           Law
           and
           the
           Gospel
           ;
           there
           is
           no
           Precept
           enjoyned
           us
           in
           the
           New
           Testament
           ,
           which
           is
           not
           also
           commanded
           us
           in
           the
           Moral
           Law
           ;
           though
           the
           Law
           doth
           not
           expresly
           command
           us
           to
           believe
           in
           Christ
           ,
           yet
           virtually
           ,
           and
           by
           consequence
           it
           doth
           :
           The
           Law
           requires
           us
           to
           believe
           whatsoever
           God
           shall
           reveal
           ,
           or
           propose
           to
           us
           to
           be
           believed
           ;
           and
           consequently
           to
           believe
           in
           Christ
           ▪
           when
           God
           in
           his
           Gospel
           shall
           reveal
           him
           to
           us
           .
           There
           is
           no
           reason
           therefore
           to
           interpret
           this
           Proposition
           [
           
             A
             man
             is
             not
             justified
             by
             works
          
           ]
           He
           is
           not
           justified
           by
           Legal
           ,
           but
           by
           Evangelical
           works
           ,
           seeing
           they
           are
           for
           substance
           one
           and
           the
           same
           .
           (
           5
           )
           There
           would
           be
           no
           such
           opposition
           between
           Justification
           by
           Works
           ,
           and
           Justification
           by
           Faith
           ,
           as
           the
           Apostle
           makes
           ,
           if
           we
           were
           justified
           by
           Evangelical
           works
           of
           our
           own
           performing
           .
           All
           his
           disputing
           about
           Justification
           would
           amount
           but
           to
           meer
           Logomachy
           ,
           or
           strife
           of
           words
           ;
           for
           there
           was
           never
           any
           man
           so
           sottish
           ,
           as
           to
           think
           ,
           that
           a
           sinner
           can
           be
           justified
           by
           Legal
           works
           ,
           unless
           the
           Law
           be
           mitigated
           ,
           and
           the
           rigor
           thereof
           be
           in
           part
           remitted
           .
           The
           Apostle
           doth
           not
           dispute
           against
           Justification
           by
           works
           ,
           which
           we
           cannot
           perform
           ;
           but
           by
           works
           ,
           which
           men
           presume
           they
           are
           able
           to
           perform
           :
           He
           excludes
           not
           onely
           perfect
           works
           ,
           but
           all
           manner
           of
           works
           that
           are
           wrought
           by
           us
           .
        
         
           §
           .
           7.
           2.
           
           If
           the
           Righteousness
           whereby
           we
           are
           justified
           ,
           be
           a
           perfect
           Righteousness
           ,
           then
           we
           are
           not
           justified
           by
           our
           Obedience
           to
           Gospel
           precepts
           .
           But
           the
           Righteousness
           ,
           whereby
           we
           are
           justified
           ,
           is
           a
           perfect
           Righteousness
           ,
           Ergo.
           The
           Sequel
           is
           evident
           ,
           because
           our
           Obedience
           to
           Gospel
           precepts
           is
           imperfect
           and
           defective
           ,
           at
           least
           in
           degrees
           ;
           we
           do
           not
           believe
           ,
           love
           ,
           and
           obey
           so
           perfectly
           as
           we
           ought
           ,
           the
           best
           of
           us
           may
           say
           with
           him
           in
           the
           Gospel
           ,
           
             Lord
             I
             believe
             ,
             help
             thou
             my
             unbelief
             ,
             Mark
          
           9.24
           .
           And
           when
           
           we
           have
           done
           our
           utmost
           ,
           that
           we
           are
           but
           
             unprofitable
             servants
             ,
             Luke
          
           17.10
           .
           Now
           this
           imperfection
           and
           defect
           in
           our
           Faith
           ,
           and
           other
           vertues
           being
           
             defectus
             debiti
             in
             esse
          
           ,
           is
           sinful
           and
           culpable
           r
           ;
           for
           which
           cause
           our
           Saviour
           oftentimes
           sharply
           reproved
           it
           ,
           Matth.
           6.30
           .
           &
           8.26
           .
           &
           14.31
           .
           &
           16.8
           ,
           &c.
           And
           we
           are
           oftentimes
           exhorted
           to
           increase
           our
           Faith
           ,
           to
           abound
           in
           duties
           of
           Obedience
           ,
           and
           to
           perfect
           holiness
           ,
           Luke
           17.5
           .
           1
           Thes.
           4.1
           .
           2
           Cor.
           7
           ,
           1.
           
           In
           this
           last
           place
           the
           Apostle
           hints
           ,
           that
           the
           imperfection
           of
           our
           holiness
           ariseth
           from
           the
           filthiness
           of
           the
           flesh
           and
           spirit
           ,
           and
           consequently
           it
           is
           a
           defiled
           ,
           and
           sinful
           imperfection
           .
           The
           Assumption
           (
           that
           we
           are
           not
           justified
           by
           an
           imperfect
           righteousness
           )
           needs
           not
           ,
           I
           suppose
           ,
           any
           long
           proof
           ;
           for
           surely
           ,
           God
           will
           not
           account
           that
           for
           perfect
           justice
           ,
           which
           is
           not
           so
           indeed
           ;
           for
           as
           the
           Apostle
           sayes
           well
           ,
           
             The
             judgement
             of
             God
             is
             according
             to
             truth
             ,
             Rom.
          
           2.2
           .
           It
           is
           certain
           ,
           God
           will
           not
           justifie
           any
           man
           without
           Righteousness
           ;
           and
           it
           is
           as
           certain
           ,
           That
           God
           will
           not
           account
           that
           to
           be
           perfect
           Righteousness
           ,
           which
           is
           imperfect
           and
           sinful
           ;
           to
           say
           ,
           That
           God
           doth
           not
           account
           our
           imperfect
           holiness
           to
           be
           Righteousness
           
             judicio
             justitiae
          
           ,
           but
           onely
           
             judicio
             misericordiae
          
           ,
           is
           a
           meer
           shift
           ,
           which
           serves
           but
           to
           set
           the
           attributes
           of
           God
           at
           variance
           between
           themselves
           ,
           which
           in
           the
           Justification
           of
           a
           sinner
           
             do
             kiss
             and
             embrace
             each
             other
             ,
             Psal.
          
           85.10
           .
           When
           God
           judgeth
           according
           to
           mercy
           ,
           he
           judgeth
           according
           to
           truth
           ;
           his
           merciful
           judgement
           is
           a
           just
           ,
           and
           a
           righteous
           judgement
           ;
           the
           mercy
           of
           God
           is
           shewn
           ,
           not
           in
           accounting
           a
           sinner
           perfectly
           righteous
           ,
           for
           that
           Righteousness
           which
           is
           imperfect
           ;
           but
           in
           accounting
           to
           him
           that
           Righteousness
           ,
           which
           is
           not
           his
           own
           ,
           the
           perfect
           Righteousness
           of
           the
           Mediator
           In
           this
           judgement
           of
           God
           ,
           Justice
           and
           Mercy
           do
           both
           meet
           ;
           Justice
           ,
           in
           that
           he
           will
           not
           justifie
           a
           sinner
           without
           a
           perfect
           Righteousness
           ;
           Mercy
           ,
           in
           that
           he
           will
           accept
           him
           for
           such
           a
           Righteousness
           ,
           which
           is
           neither
           in
           him
           ,
           nor
           performed
           by
           him
           ,
           but
           by
           his
           surety
           the
           Lord
           Jesus
           Christ.
           Some
           of
           our
           Protestant
           Divines
           do
           call
           Inherent
           holiness
           ,
           
             Evangelical
             Righteousness
          
           ,
           in
           respect
           of
           the
           principle
           from
           whence
           it
           flows
           ,
           A
           heart
           purified
           by
           Faith
           ;
           and
           to
           distinguish
           it
           from
           that
           Legal
           Righteousness
           ,
           which
           Reprobates
           and
           Unbelievers
           have
           attained
           to
           ,
           being
           but
           the
           fruit
           of
           a
           Natural
           Conscience
           .
           I
           am
           sure
           it
           is
           no
           Protestant
           Doctrine
           ,
           that
           Inherent
           Sanctification
           (
           which
           on
           all
           hands
           
           is
           acknowledged
           to
           be
           imperfect
           and
           defective
           )
           is
           that
           Evangelical
           Righteousness
           ,
           whereby
           we
           are
           justified
           in
           the
           sight
           of
           God
           ;
           which
           must
           needs
           be
           such
           a
           Righteousness
           ,
           as
           God
           himself
           sitting
           on
           the
           Throne
           of
           his
           Justice
           can
           finde
           no
           fault
           with
           at
           all
           ,
           but
           doth
           present
           the
           person
           that
           hath
           it
           ,
           just
           and
           perfect
           before
           Gods
           Tribunal
           .
        
         
           3.
           
           If
           the
           Righteousness
           ,
           whereby
           we
           are
           justified
           ,
           be
           the
           
             Righteousness
             of
             God
          
           ,
           then
           we
           are
           not
           justified
           by
           our
           Obedience
           to
           Gospel
           precepts
           ;
           but
           the
           Righteousness
           whereby
           we
           are
           justified
           ,
           is
           the
           Righteousness
           of
           God
           ,
           Ergo.
           The
           Sequel
           is
           clear
           ,
           because
           our
           Obedience
           to
           Gospel
           precepts
           ,
           is
           not
           that
           Righteousness
           which
           the
           Scripture
           calls
           the
           Righteousness
           of
           God.
           For
           though
           we
           receive
           it
           from
           God
           ,
           it
           being
           the
           gift
           of
           his
           Grace
           ,
           yet
           it
           is
           every
           where
           called
           ours
           ;
           as
           
             our
             Faith
             ,
             Matth.
          
           9.2
           ,
           22.
           
           Rom.
           1.8
           .
           Hab.
           2.4
           .
           Jam.
           1.3
           .
           
             Our
             Charity
          
           ,
           2
           Cor.
           8.8
           ,
           24
           1
           Cor.
           16.24
           .
           
             Philem.
             v.
          
           1
           ,
           7.
           
           
             Our
             Hope
             ,
             Phil.
          
           1.20
           .
           1
           Thes.
           2.19
           .
           
             Our
             good
             Works
             ,
             Matth.
          
           5.16
           .
           Revel
           .
           2.2
           .
           
             Our
             Patience
             ,
             Luke
          
           21.19
           .
           2
           Thes.
           1.4
           .
           Revel
           .
           2.2
           .
           &
           3.10
           .
           &
           13.10
           ,
           &c.
           Now
           the
           Scripture
           doth
           not
           call
           these
           Inherent
           Graces
           ours
           ,
           to
           exclude
           the
           Divine
           assistance
           in
           the
           working
           of
           them
           ,
           as
           if
           they
           proceeded
           onely
           from
           our selves
           ,
           the
           strength
           of
           Nature
           in
           us
           or
           the
           towardliness
           of
           our
           own
           wills
           :
           The
           Jews
           who
           went
           about
           to
           establish
           their
           own
           Righteousness
           ,
           or
           Justification
           by
           their
           own
           works
           ,
           did
           not
           deny
           that
           these
           works
           are
           the
           gift
           of
           God
           ;
           the
           Pharisee
           expresly
           acknowledgeth
           as
           much
           ,
           therefore
           gives
           thanks
           unto
           God
           for
           them
           ,
           Luke
           18.11
           s
           .
           But
           they
           are
           called
           ours
           ,
           because
           they
           are
           subjectively
           in
           us
           ,
           and
           instrumentally
           wrought
           by
           us
           ;
           and
           in
           opposition
           to
           the
           Righteousness
           of
           Christ
           ,
           which
           is
           neither
           in
           us
           ,
           nor
           performed
           by
           us
           ;
           but
           is
           (
           as
           the
           Scripture
           rightly
           terms
           it
           )
           the
           Righteousness
           of
           God
           ,
           not
           the
           Essential
           Righteousness
           of
           God
           ,
           as
           Osiander
           supposed
           ,
           but
           the
           Righteousness
           of
           our
           Mediator
           ,
           God-man
           ;
           which
           though
           it
           be
           Inherent
           in
           the
           Humane
           Nature
           ,
           and
           performed
           by
           it
           ,
           yet
           is
           it
           truly
           called
           the
           Righteousness
           of
           God
           ,
           because
           it
           is
           the
           Righteousness
           of
           that
           Person
           ,
           who
           is
           perfect
           God
           :
           And
           thus
           the
           blood
           by
           which
           we
           are
           redeemed
           ,
           is
           called
           
             The
             blood
             of
             God
             ,
             Acts
          
           20.28
           .
           Or
           which
           is
           all
           one
           ,
           
             The
             blood
             of
             the
             Son
             of
             God
             ,
          
           1
           John
           1.7
           .
           The
           life
           which
           was
           laid
           down
           for
           us
           ,
           was
           
             the
             life
             of
             God
          
           ,
           1
           John
           3.16
           .
           The
           death
           by
           
           which
           we
           are
           reconciled
           to
           God
           ,
           is
           
             the
             death
             of
             his
             Son
             ,
             Rom.
          
           5.10
           .
           The
           Obedience
           by
           which
           we
           are
           constituted
           just
           ,
           Rom.
           5.19
           .
           is
           
             The
             Obedience
             of
             the
             same
             Son
             of
             God.
          
           See
           Gal.
           4.4
           ,
           5.
           
           Christs
           Mediatorial
           Righteousness
           is
           called
           the
           Righteousness
           of
           God
           ,
           to
           shew
           the
           dignity
           ,
           and
           perfection
           of
           it
           ,
           it
           being
           the
           Righteousness
           of
           so
           great
           a
           person
           ,
           who
           is
           not
           onely
           Man
           ,
           but
           God
           :
           And
           that
           we
           should
           not
           think
           it
           to
           be
           any
           thing
           in
           us
           from
           God
           ,
           it
           is
           sometimes
           called
           
             his
             blood
             ,
             Rom.
          
           5.9
           .
           sometimes
           
             his
             obedience
             ,
             Vers.
          
           19.
           
           By
           the
           imputation
           whereof
           
             we
             are
             made
             the
             Righteousness
             of
             God
             in
             him
             ,
          
           as
           he
           by
           the
           imputation
           of
           our
           sins
           ,
           
             was
             made
             sin
             for
             us
          
           *
           .
           And
           thus
           the
           godly
           learned
           ,
           yea
           ,
           and
           some
           of
           the
           Popish
           Doctors
           have
           expounded
           the
           Righteousness
           of
           God
           ,
           mentioned
           in
           the
           1
           ,
           3
           ,
           and
           10
           Chapters
           to
           the
           Romans
           ,
           of
           Christ
           and
           his
           Righteousness
           t
           ;
           which
           ,
           says
           Cajetan
           ,
           is
           called
           the
           Righteousness
           of
           God
           ,
           
             Quia
             est
             in
             Deo
             personaliter
             ,
             sum
             quia
             est
             apud
             divinum
             tribunal
             vera
             justitia
             ,
             ad
             differentiam
             justitiarum
             nostrarum
             ,
             quia
             apud
             divinum
             tribunal
             sunt
             velut
             pannus
             menstruatus
             ,
             &c.
          
           i.
           e.
           
             Because
             it
             is
             personally
             in
             God
             ,
             as
             also
             ,
             because
             at
             Gods
             tribunal
             it
             is
             accounted
             Righteousness
             ,
             and
             to
             distinguish
             it
             from
             our
             Righteousness
             ,
             which
             in
             the
             sight
             of
             God
             ,
             is
             as
             filthy
             rags
             .
          
           There
           is
           nothing
           more
           clear
           ,
           then
           that
           our
           Obedience
           to
           Evangelical
           precepts
           ,
           is
           not
           that
           Righteousness
           of
           God
           the
           Scripture
           mentions
           ;
           which
           is
           not
           inherent
           in
           us
           ,
           but
           imputed
           to
           us
           ,
           being
           without
           us
           in
           Christ
           ,
           God-man
           .
           The
           Assumption
           ,
           That
           the
           Righteousness
           whereby
           we
           are
           justified
           ,
           is
           the
           Righteousness
           of
           God
           ,
           is
           undeniably
           proved
           from
           Rom.
           1.17
           .
           &
           3.21
           .
           &
           10.3
           .
           In
           which
           last
           place
           ,
           the
           Apostle
           shews
           ,
           there
           is
           such
           an
           opposition
           betwixt
           Gods
           Righteousness
           ,
           and
           ours
           ,
           in
           the
           point
           of
           Justification
           ,
           That
           whosoever
           seeks
           to
           be
           justified
           by
           his
           own
           Righteousness
           ,
           cannot
           be
           justified
           by
           the
           Righteousness
           of
           God
           ;
           and
           therefore
           he
           himself
           professeth
           ,
           that
           in
           the
           Question
           of
           Justification
           he
           utterly
           renounceth
           his
           own
           righteousness
           ,
           desiring
           to
           be
           found
           in
           Christs
           Righteousness
           alone
           ,
           Phil.
           3.9
           .
           This
           Righteousness
           of
           Christ
           ,
           which
           is
           out
           of
           us
           in
           him
           ,
           is
           properly
           called
           Evangelical
           Righteousness
           ,
           because
           it
           is
           the
           matter
           ,
           or
           substance
           of
           the
           whole
           Gospel
           ;
           the
           Gospel
           doth
           reveal
           it
           ,
           and
           not
           the
           Law.
           Rom.
           1.17
           .
           If
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           credere
           ,
           or
           act
           of
           believing
           ,
           were
           that
           Evangelical
           Righteousness
           ,
           by
           which
           we
           are
           justified
           ,
           this
           Scripture
           
           would
           be
           guilty
           of
           a
           gross
           Tautology
           ,
           
             The
             Righteousness
             of
             God
             is
             revealed
             from
             Faith
             to
             Faith
          
           ;
           for
           then
           the
           meaning
           must
           be
           ,
           our
           Evangelical
           Righteousness
           is
           revealed
           from
           Evangelical
           Righteousness
           to
           Evangelical
           Righteousness
           ,
           which
           is
           absurd
           .
        
         
           §
           .
           9.4
           .
           If
           we
           are
           not
           justified
           by
           two
           Righteousnesses
           ,
           existing
           〈◊〉
           two
           distinct
           subjects
           ,
           then
           our
           Obedience
           to
           Gospel
           precepts
           is
           not
           that
           Righteousness
           ,
           whereby
           we
           are
           justified
           :
           But
           we
           are
           not
           justified
           by
           two
           Righteousnesses
           existing
           in
           two
           distinct
           subjects
           .
           Ergo.
           The
           Sequel
           is
           manifest
           ,
           in
           regard
           the
           Righteousness
           of
           Christ
           is
           inherent
           in
           him
           ,
           and
           obedience
           to
           Gospel
           precepts
           ,
           is
           a
           Righteousness
           inherent
           in
           us
           .
           The
           Scripture
           sundry
           times
           declares
           ,
           That
           we
           are
           justified
           by
           Christ
           ,
           and
           his
           Righteousness
           ,
           Rom.
           3.24
           .
           &
           5.9
           ,
           19.
           
           Now
           if
           we
           were
           likewise
           justified
           by
           our
           Obedience
           to
           Gospel
           precepts
           ,
           it
           would
           follow
           ,
           That
           we
           are
           justified
           by
           two
           Righteousnesses
           existing
           in
           two
           distinct
           subjects
           .
           But
           this
           is
           gain-said
           in
           the
           Assumption
           ,
           which
           will
           be
           secured
           by
           this
           proof
           ;
           If
           by
           Christs
           Righteousness
           alone
           we
           are
           made
           perfectly
           just
           ,
           and
           righteous
           in
           the
           sight
           of
           God
           ,
           then
           there
           is
           no
           other
           Righteousness
           which
           concurs
           with
           his
           to
           our
           Justification
           :
           For
           what
           needs
           an
           addition
           to
           that
           which
           is
           perfect
           ?
           But
           by
           Christs
           Righteousness
           alone
           we
           are
           made
           perfectly
           just
           ,
           and
           righteous
           in
           the
           sight
           of
           God
           ;
           as
           these
           ,
           and
           many
           other
           Scriptures
           do
           witness
           ,
           Heb.
           1.3
           .
           &
           10.14
           .
           Col.
           1.22
           .
           &
           2.10
           ,
           13.
           
           Again
           ,
           if
           we
           are
           justified
           partly
           by
           Christs
           Righteousness
           ,
           and
           partly
           by
           our
           own
           ,
           our
           Faith
           for
           Justification
           must
           relie
           partly
           upon
           Christ
           ,
           and
           partly
           upon
           our selves
           .
           Paul
           might
           have
           desired
           to
           be
           found
           in
           his
           own
           Righteousness
           ;
           But
           our
           faith
           and
           trust
           for
           Justification
           ,
           may
           not
           in
           any
           part
           relie
           upon
           our selves
           ,
           Jere.
           17.5
           .
           Phil.
           3.3
           .
           Gal.
           5.2
           ,
           3
           ,
           4.
           
           The
           Adversaries
           of
           Grace
           (
           as
           we
           shewed
           before
           )
           acknowledge
           ,
           that
           it
           is
           the
           safest
           course
           to
           trust
           and
           relie
           upon
           Christ
           alone
           ,
           and
           to
           fetch
           the
           comfort
           of
           our
           Justification
           from
           his
           perfect
           Obedience
           onely
           .
        
         
           §
           .
           10.5
           .
           That
           which
           overthrows
           the
           main
           difference
           ,
           between
           the
           Law
           and
           the
           Gospel
           ,
           ought
           not
           be
           admitted
           ;
           for
           the
           confounding
           of
           them
           will
           open
           an
           in-let
           to
           innumerable
           Errors
           ;
           nay
           by
           this
           means
           the
           Gospel
           it self
           will
           become
           a
           meer
           cypher
           .
           The
           Apostle
           we
           see
           was
           exceeding
           careful
           to
           keep
           these
           Doctrines
           distinct
           each
           from
           other
           ;
           and
           therefore
           throughout
           all
           his
           Writings
           he
           
           still
           opposeth
           the
           Law
           and
           Grace
           .
           Works
           and
           Faith
           ,
           our
           Righteousness
           and
           Christs
           Righteousness
           ;
           instructing
           us
           thereby
           ,
           how
           needful
           it
           is
           they
           should
           be
           kept
           a
           sunder
           .
           But
           the
           making
           our
           Obedience
           to
           Gospel
           precepts
           ,
           the
           Righteousness
           whereby
           we
           are
           justified
           ,
           overthrows
           the
           main
           difference
           between
           the
           Law
           and
           the
           Gospel
           .
           Ergo.
           For
           herein
           (
           as
           Bishop
           Downham
           well
           ob●●●ves
           v
           )
           standeth
           the
           chief
           Agreement
           ,
           and
           Difference
           between
           the
           Law
           ,
           and
           the
           Gospel
           ;
           they
           agree
           in
           this
           ,
           That
           unto
           Justification
           ,
           both
           do
           require
           the
           perfect
           fulfilling
           of
           the
           Law
           ;
           but
           herein
           they
           differ
           ,
           That
           the
           Law
           requireth
           to
           Justification
           ,
           a
           Righteousness
           inherent
           in
           us
           ,
           and
           perfect
           Obedience
           to
           be
           performed
           in
           our
           own
           persons
           ;
           the
           Gospel
           reveals
           for
           our
           Justification
           the
           perfect
           Righteousness
           of
           an
           other
           ,
           even
           of
           Christ
           ,
           which
           is
           accepted
           in
           their
           behalf
           ,
           that
           do
           believe
           in
           him
           ,
           as
           if
           it
           had
           been
           performed
           in
           their
           own
           persons
           .
           Now
           if
           Faith
           ,
           and
           new
           Obedience
           be
           that
           Evangelical
           Righteousness
           whereby
           we
           are
           justified
           ,
           then
           doth
           the
           Gospel
           also
           propound
           for
           our
           Justification
           ,
           a
           Righteousness
           inherent
           in
           us
           ,
           and
           performed
           by
           us
           ;
           and
           so
           consequently
           there
           remains
           no
           material
           difference
           between
           the
           Law
           and
           Gospel
           ,
           especially
           seeing
           the
           same
           duties
           are
           prescribed
           in
           both
           .
           If
           any
           shall
           say
           ,
           That
           the
           Gospel
           precepts
           do
           not
           require
           such
           exact
           and
           perfect
           Obedience
           ,
           as
           those
           in
           the
           Law
           ,
           their
           Assertion
           will
           want
           a
           Proof
           ;
           nay
           ,
           these
           and
           such
           like
           Scriptures
           ,
           do
           prove
           it
           to
           be
           utterly
           false
           ,
           1
           John
           3.16
           .
           Matth.
           5
           ▪
           44
           ,
           45.
           1
           
           Pet.
           1.15
           ,
           16.
           
           A
           defect
           in
           degrees
           is
           a
           sin
           against
           the
           Gospel
           ,
           as
           well
           as
           against
           Legal
           precepts
           .
           To
           these
           I
           might
           adde
           all
           those
           Arguments
           ,
           which
           our
           Divines
           have
           used
           against
           Justification
           by
           Inherent
           Righteousness
           ;
           but
           this
           may
           suffice
           to
           shew
           ,
           That
           Faith
           and
           Obedience
           to
           other
           Gospel
           precepts
           ,
           is
           not
           that
           Righteousness
           whereby
           we
           are
           justified
           in
           the
           sight
           of
           God.
           
        
         
           §
           .
           11.
           
           Now
           briefly
           my
           sence
           of
           this
           Proposition
           [
           
             We
             are
             justified
             by
             Faith
          
           ]
           is
           no
           other
           ,
           then
           that
           which
           hath
           been
           given
           by
           all
           our
           Ancient
           Protestant
           Divines
           ,
           who
           take
           Faith
           herein
           ,
           Objectively
           ,
           not
           Properly
           ,
           and
           explain
           themselves
           to
           this
           effect
           .
           
             We
             are
             justified
             from
             all
             sin
             and
             death
             ,
             by
             the
             satisfaction
             and
             obedience
             of
             Jesus
             Christ
             ;
             who
             is
             the
             sole
             Object
             or
             Foundation
             of
             our
             Faith
             ,
             or
             whose
             Righteousness
             we
             receive
             and
             apply
             unto
             our selves
             by
             Faith.
          
           Yet
           I
           say
           it
           doth
           not
           follow
           ,
           That
           it
           was
           not
           applied
           to
           us
           by
           God
           ;
           or
           that
           God
           did
           not
           impute
           
           Righteousness
           to
           us
           ,
           before
           we
           had
           Faith
           :
           We
           that
           believe
           ,
           are
           justified
           by
           the
           Righteousness
           of
           Christ
           ;
           it
           is
           no
           good
           Consequence
           ,
           Ergo
           We
           were
           not
           justified
           in
           the
           sight
           of
           God
           ,
           before
           we
           did
           believe
           ;
           but
           now
           that
           we
           may
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Speak
             the
             truth
             in
             love
          
           ,
           I
           shall
           give
           the
           Reader
           a
           clearer
           account
           of
           my
           Judgement
           ,
           concerning
           this
           Matter
           ,
           in
           the
           following
           Chapter
           .
        
      
       
         
           CHAP.
           VII
           .
           Wherein
           the
           Question
           about
           the
           time
           of
           our
           Justification
           is
           distinctly
           stated
           ;
           and
           these
           two
           Propositions
           [
           A
           man
           is
           justified
           before
           Faith
           ]
           and
           [
           A
           man
           is
           justified
           by
           Faith
           ]
           reconciled
           .
        
         
           THat
           we
           may
           avoid
           mistakes
           ,
           I
           shall
           briefly
           declare
           ,
           (
           1
           )
           What
           we
           do
           understand
           by
           Justification
           ?
           (
           2
           )
           What
           ,
           by
           being
           justified
           in
           the
           sight
           of
           God
           ?
           And
           (
           3
           )
           when
           we
           are
           justified
           in
           the
           sight
           of
           God
           ?
           As
           touching
           the
           first
           of
           these
           ,
           It
           would
           be
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           needless
           expence
           of
           time
           ,
           to
           enter
           upon
           a
           large
           discourse
           ,
           concerning
           the
           signification
           of
           the
           word
           ,
           and
           the
           difference
           between
           Justification
           and
           Sanctification
           .
           We
           all
           know
           ,
           that
           Justification
           in
           general
           ,
           is
           the
           making
           of
           one
           just
           and
           righteous
           :
           Now
           there
           are
           two
           ways
           ,
           whereby
           a
           person
           is
           made
           or
           constituted
           righteous
           ,
           viz.
           by
           Infusion
           ,
           or
           by
           Imputation
           .
        
         
           1.
           
           By
           Infusion
           ,
           when
           the
           Habitual
           Qualities
           of
           Righteousness
           are
           wrought
           in
           a
           person
           ,
           by
           any
           means
           whatsoever
           ;
           and
           these
           habits
           are
           put
           forth
           in
           a
           universal
           and
           perfect
           Conformity
           to
           the
           rule
           of
           Righteousness
           :
           And
           thus
           no
           man
           was
           ever
           justified
           since
           the
           fall
           ,
           for
           as
           the
           Apostle
           speaks
           ,
           Rom.
           3.10
           .
           
             There
             is
             none
             righteous
             ,
             no
             not
             one
          
           ;
           no
           man
           ,
           whether
           regenerate
           or
           unregenerate
           ,
           is
           righteous
           with
           Inherent
           Righteousness
           ,
           neither
           his
           Internal
           Habits
           nor
           External
           Actions
           ,
           are
           exactly
           commensurate
           to
           the
           rule
           of
           Righteousness
           ;
           the
           Church
           acknowledgeth
           ,
           that
           
             her
             righteousnesses
             (
             i.
             e.
          
           Her
           best
           ,
           compleatest
           ,
           and
           exactest
           Righteousness
           )
           
           
             were
             as
             filthy
             rags
             ,
             Isa.
          
           64.6
           .
           And
           the
           Apostle
           accounted
           his
           own
           Righteousness
           but
           loss
           and
           dung
           ,
           in
           reference
           to
           his
           Justification
           ,
           Phil.
           3.8
           ,
           9.
           
           a
        
         
           2.
           
           By
           Imputation
           ,
           or
           gracious
           Acceptation
           ;
           as
           when
           God
           doth
           not
           account
           or
           charge
           a
           mans
           sins
           upon
           him
           ,
           but
           accepts
           him
           as
           just
           and
           righteous
           ,
           deals
           with
           him
           as
           a
           righteous
           person
           ,
           or
           as
           if
           he
           had
           never
           sinned
           :
           This
           latter
           is
           that
           Justification
           which
           we
           are
           now
           treating
           of
           .
           God
           justifies
           a
           man
           ,
           when
           he
           accounts
           and
           esteems
           him
           righteous
           .
        
         
           §
           .
           2.
           
           The
           next
           thing
           propounded
           was
           ,
           What
           is
           meant
           by
           the
           sight
           of
           God
           ?
           This
           phrase
           is
           variously
           used
           .
           (
           1
           )
           Sometimes
           it
           relates
           unto
           the
           thoughts
           or
           knowledge
           of
           God
           ,
           as
           Heb.
           4.13
           .
           
             All
             things
             are
             naked
             ,
             and
             manifest
             in
             his
             sight
             .
             i.
             e.
          
           God
           hath
           a
           clear
           and
           distinct
           knowledge
           of
           all
           things
           whatsoever
           :
           And
           thus
           a
           man
           is
           justified
           in
           the
           sight
           of
           God
           ,
           when
           God
           knows
           and
           esteems
           him
           to
           be
           just
           and
           righteous
           .
           (
           2
           )
           The
           sight
           of
           God
           relates
           more
           peculiarly
           to
           his
           Legal
           justice
           ;
           for
           although
           in
           
             articulo
             providentiae
          
           ,
           in
           the
           Doctrine
           of
           Divine
           Providence
           ,
           Seeing
           and
           Knowing
           are
           all
           one
           ,
           as
           Job
           28.24
           .
           
             He
             looketh
             to
             the
             ends
             of
             the
             Earth
             ,
             and
             seeth
             under
             the
             whole
             Heaven
             .
             i.
             e.
          
           He
           knows
           and
           takes
           notice
           of
           all
           things
           ,
           both
           in
           Heaven
           and
           Earth
           ;
           yet
           in
           
             articulo
             justificationis
          
           ,
           in
           the
           Doctrine
           of
           Justification
           ,
           they
           are
           constantly
           distinguished
           throughout
           the
           Scripture
           ,
           and
           never
           promiscuously
           used
           the
           one
           for
           the
           other
           .
           God
           is
           never
           said
           ,
           to
           cover
           ,
           blot
           out
           ,
           or
           wash
           away
           the
           sins
           of
           his
           people
           out
           of
           his
           knowledge
           ,
           but
           out
           of
           his
           sight
           ,
           Levit.
           16.30
           .
           Psal.
           32.2
           .
           and
           Rom.
           4.2
           ,
           7.
           
           Psal.
           51.9
           .
           God
           sees
           their
           sins
           ,
           for
           whom
           his
           Law
           is
           not
           satisfied
           ,
           Nehem.
           4.5
           .
           *
           In
           regard
           that
           his
           truth
           and
           justice
           doth
           oblige
           him
           to
           take
           notice
           of
           ,
           and
           punish
           them
           for
           their
           sins
           .
           Again
           ,
           He
           sees
           not
           their
           sins
           ,
           for
           whom
           he
           hath
           received
           a
           full
           compensation
           ;
           because
           it
           is
           contrary
           to
           justice
           to
           enter
           into
           judgement
           against
           a
           person
           ,
           who
           either
           by
           himself
           ,
           or
           surety
           ,
           hath
           made
           satisfaction
           for
           his
           offence
           b
           .
           And
           in
           this
           respect
           God
           is
           said
           ,
           not
           to
           see
           the
           sins
           of
           his
           people
           ,
           which
           yet
           he
           knows
           to
           be
           in
           them
           ;
           which
           doth
           not
           detract
           from
           his
           omnisciency
           ,
           but
           exceedingly
           magnifies
           his
           Justice
           ,
           and
           that
           perfect
           atonement
           which
           Christ
           hath
           made
           in
           their
           behalf
           ;
           so
           that
           all
           ,
           that
           are
           cloathed
           with
           the
           Innocency
           ,
           Righteousness
           ,
           and
           Satisfaction
           of
           Christ
           ,
           
           they
           are
           justified
           in
           the
           sight
           of
           God.
           
             i.
             e.
          
           Divine
           Justice
           cannot
           charge
           them
           with
           any
           of
           their
           sins
           ,
           nor
           inflict
           upon
           them
           the
           least
           of
           those
           punishments
           which
           their
           sins
           deserve
           ;
           but
           contrariwise
           he
           beholds
           them
           ,
           as
           persons
           perfectly
           righteous
           ,
           and
           accordingly
           deals
           with
           them
           ,
           as
           such
           ,
           who
           have
           no
           sin
           at
           all
           in
           his
           sight
           ▪
           (
           3
           )
           A
           late
           Divine
           of
           singular
           worth
           c
           ,
           hath
           another
           Construction
           of
           this
           phrase
           ,
           [
           
             In
             the
             sight
             of
             God
          
           ,
           ]
           who
           observes
           that
           the
           word
           [
           sight
           ]
           though
           it
           be
           for
           the
           form
           active
           ,
           yet
           for
           the
           substance
           of
           it
           ,
           it
           is
           rather
           passive
           ;
           and
           therefore
           it
           is
           not
           attributable
           to
           God
           ,
           as
           it
           is
           to
           us
           ,
           but
           in
           God
           it
           signifies
           his
           making
           of
           us
           to
           see
           ;
           and
           we
           are
           said
           to
           be
           justified
           in
           his
           sight
           ,
           when
           he
           makes
           it
           ,
           as
           it
           were
           ,
           evident
           to
           our
           sight
           ,
           that
           we
           are
           justified
           .
           But
           with
           due
           respect
           to
           that
           learned
           man
           (
           whom
           I
           highly
           honor
           for
           his
           worthy
           Labors
           )
           I
           conceive
           this
           phrase
           must
           have
           some
           other
           meaning
           in
           this
           debate
           ;
           for
           else
           ,
           that
           distinction
           of
           Justification
           
             in
             foro
             Des
             ,
             &
             in
             foro
             conscientiae
             ,
          
           (
           which
           hath
           been
           made
           use
           of
           by
           all
           our
           Protestant
           Divines
           ,
           and
           whereof
           there
           is
           great
           need
           in
           this
           present
           controversie
           ,
           )
           would
           be
           but
           a
           meer
           Tautology
           ;
           for
           though
           it
           be
           the
           same
           Justification
           ,
           wherewith
           we
           are
           iustified
           in
           the
           sight
           of
           God
           ,
           and
           in
           the
           Court
           of
           Conscience
           ;
           yet
           the
           terms
           are
           not
           equipollent
           and
           convertible
           ,
           but
           do
           admit
           of
           distinct
           considerations
           :
           though
           he
           that
           is
           justified
           
             in
             foro
             conscientiae
          
           ,
           is
           also
           justified
           
             in
             foro
             Dei
          
           ;
           yet
           every
           one
           that
           is
           justified
           
             in
             foro
             Dei
          
           ,
           is
           not
           justified
           
             in
             foro
             conscientiae
          
           .
        
         
           §
           .
           3.
           
           Now
           according
           to
           these
           several
           Senses
           which
           are
           given
           of
           this
           forementioned
           phrase
           ,
           it
           will
           be
           easie
           to
           resolve
           the
           third
           Query
           ,
           concerning
           the
           time
           of
           our
           Justification
           ,
           when
           we
           were
           justified
           in
           the
           sight
           of
           God
           ?
           1.
           
           If
           we
           take
           it
           in
           this
           last
           Construction
           ,
           I
           shall
           grant
           ,
           That
           we
           are
           not
           justified
           in
           the
           sight
           of
           God
           ,
           before
           we
           believe
           :
           We
           do
           not
           know
           ,
           nor
           can
           we
           plead
           the
           benefits
           and
           comforts
           of
           this
           Blessed
           Priviledge
           until
           we
           do
           believe
           ;
           it
           is
           
             by
             Faith
             ,
             that
             the
             Righteousness
             of
             God
             is
             revealed
             to
             us
          
           ;
           and
           it
           is
           
             by
             his
             knowledge
          
           (
           notitia
           sui
           ,
           )
           
             that
             Christ
             doth
             justifie
             us
          
           ,
           
           or
           inables
           us
           to
           plead
           ,
           not
           guilty
           ,
           to
           all
           the
           Indictments
           and
           Menaces
           of
           the
           Law.
           But
           2.
           if
           we
           refer
           it
           to
           the
           justice
           of
           God
           ,
           (
           which
           I
           conceive
           to
           be
           the
           most
           proper
           and
           genuine
           use
           of
           it
           )
           we
           were
           justified
           in
           the
           sight
           of
           God
           ,
           when
           Christ
           exhibited
           ,
           and
           God
           accepted
           the
           full
           satisfaction
           in
           his
           Blood
           ,
           for
           all
           our
           sins
           ;
           that
           ransome
           
           of
           his
           set
           them
           ,
           
           for
           whom
           he
           died
           ,
           free
           from
           the
           Curse
           of
           the
           Law
           ,
           cleansed
           them
           from
           all
           their
           sins
           ,
           and
           presented
           them
           holy
           ,
           blameless
           ,
           and
           unreproveable
           in
           the
           sight
           of
           God
           ;
           so
           that
           the
           eye
           of
           Divine
           Justice
           cannot
           behold
           in
           them
           the
           least
           spot
           of
           sin
           .
           This
           perfect
           cleansing
           ,
           is
           the
           sole
           and
           immediate
           effect
           of
           the
           death
           of
           Christ
           ,
           in
           regard
           that
           no
           other
           cause
           concurs
           therewith
           ,
           in
           producing
           of
           it
           .
           3.
           
           If
           we
           refer
           it
           to
           the
           knowledge
           of
           God
           ,
           we
           were
           justified
           in
           his
           sight
           ,
           when
           he
           willed
           or
           determined
           in
           himself
           ,
           not
           to
           impute
           to
           us
           our
           sins
           ,
           or
           to
           inflict
           those
           punishments
           upon
           us
           ,
           which
           our
           sins
           deserve
           ;
           but
           contrariwise
           to
           deal
           with
           us
           as
           righteous
           persons
           ,
           having
           given
           us
           the
           Righteousness
           of
           his
           own
           Son.
           God
           doth
           certainly
           know
           whatsoever
           he
           wills
           :
           Now
           God
           having
           from
           all
           eternity
           ,
           absolutely
           and
           immutably
           willed
           the
           Righteousness
           of
           his
           Son
           to
           all
           his
           Elect
           ;
           he
           saw
           ,
           or
           knew
           them
           to
           be
           righteous
           in
           his
           Righteousness
           ,
           even
           when
           he
           willed
           it
           .
        
         
           §
           .
           4.
           
           For
           the
           clearer
           understanding
           of
           the
           Point
           in
           question
           ,
           I
           shall
           give
           in
           my
           Judgement
           concerning
           it
           ,
           as
           distinctly
           as
           I
           can
           ,
           in
           three
           Propositions
           .
        
         
           
             
               proposition
            
             1
          
           The
           first
           shall
           be
           this
           ,
           That
           Justification
           is
           taken
           variously
           in
           the
           Scripture
           d
           ,
           but
           more
           especially
           ,
           
             Pro
             volitione
             divina
             ,
             &
             pro
             re
             volita
             ,
          
           (
           as
           the
           Schools
           do
           speak
           .
           )
           (
           1
           )
           For
           the
           Will
           of
           God
           ,
           not
           to
           punish
           ,
           or
           impute
           sin
           unto
           his
           people
           ;
           and
           (
           2
           )
           for
           the
           effect
           of
           Gods
           Will
           ,
           to
           wit
           ,
           His
           not
           punishing
           ,
           or
           his
           setting
           of
           them
           free
           from
           the
           Curse
           of
           the
           Law.
           That
           Justification
           is
           put
           for
           the
           effect
           of
           Gods
           will
           ,
           or
           the
           thing
           willed
           by
           that
           Internal
           Act
           ,
           to
           wit
           ,
           Our
           discharge
           from
           the
           Law
           ,
           and
           deliverance
           from
           punishment
           ,
           I
           suppose
           there
           is
           none
           will
           question
           ;
           the
           onely
           scruple
           that
           can
           arise
           ,
           is
           ,
           Whether
           the
           Will
           of
           God
           ,
           not
           to
           punish
           ,
           or
           charge
           sin
           upon
           a
           person
           ,
           is
           ,
           or
           may
           be
           called
           Justification
           ?
           I
           confess
           ,
           to
           the
           end
           that
           I
           might
           not
           offend
           the
           weak
           e
           ,
           I
           have
           been
           sparing
           of
           calling
           this
           immanent
           act
           of
           God
           ,
           by
           the
           name
           of
           Justification
           ,
           and
           the
           rather
           ,
           because
           some
           gross
           mistakes
           have
           sought
           for
           shelter
           under
           the
           wings
           of
           this
           expression
           .
           As
           (
           1
           )
           that
           absurd
           conceit
           ,
           That
           Christ
           came
           not
           to
           satisfie
           the
           justice
           ,
           but
           onely
           to
           manifest
           the
           love
           of
           God
           ;
           which
           yet
           hath
           not
           the
           least
           countenance
           from
           our
           Doctrine
           ,
           seeing
           that
           notwithstanding
           the
           Will
           of
           God
           ,
           not
           to
           punish
           his
           Elect
           ,
           we
           say
           ,
           That
           the
           Law
           must
           needs
           be
           satisfied
           for
           their
           sins
           ,
           no
           less
           then
           for
           the
           sins
           of
           others
           .
           And
           (
           2
           )
           their
           
           notion
           ,
           who
           upon
           this
           ground
           have
           asserted
           the
           Eternal
           Being
           of
           the
           Creature
           ,
           whereunto
           they
           were
           driven
           ,
           because
           they
           could
           not
           answer
           that
           Consequence
           ,
           
             Justificatus
             est
             .
             Ergo
             Est
          
           ;
           which
           holds
           not
           
             in
             terminis
             diminuent
             ibus
          
           ,
           whether
           
             à
             priori
          
           ,
           as
           
             Electus
             est
             .
             Ergo
             Est
          
           ;
           or
           
             à
             posteriori
             ,
             Mortuus
             est
             .
             Ergo
             Est.
          
           Yet
           I
           must
           profess
           ,
           That
           I
           look
           upon
           Dr.
           Twisse
           f
           his
           judgement
           in
           this
           point
           ,
           as
           most
           accurate
           ,
           who
           placeth
           
             the
             very
             essence
             and
             quiddity
             of
             Justification
             in
             the
             Will
             of
             God
             not
             to
             punish
             .
          
           Mr.
           Kendal
           g
           ,
           though
           he
           makes
           Justification
           to
           be
           a
           declared
           sentence
           ,
           or
           transient
           act
           of
           God
           ,
           yet
           he
           grants
           ,
           
             That
             Gods
             Will
             or
             Decree
             to
             remit
             our
             sins
             ,
             carries
             in
             it
             a
             remission
             of
             them
             tan●
             amount
             ;
             for
             who
             shall
             charge
             them
             on
             us
             ,
             if
             God
             decree
             to
             remit
             them
             ?
          
           And
           again
           ,
           
             This
             Decree
             hath
             so
             much
             in
             it
             that
             looks
             so
             well
             ,
             like
             unto
             Justification
             ,
             that
             is
             may
             be
             called
             so
             without
             Blasphemy
             .
          
           But
           I
           see
           no
           inconvenience
           at
           all
           ,
           but
           rather
           very
           much
           reason
           to
           adhere
           unto
           the
           Doctors
           definition
           ,
           
             That
             Justification
             is
             the
             Will
             of
             God
             not
             to
             punish
             .
          
           1.
           
           Because
           the
           definition
           which
           the
           Holy
           Ghost
           gives
           us
           of
           Justification
           ,
           is
           most
           properly
           applied
           to
           this
           act
           of
           God.
           It
           is
           a
           certain
           rule
           ,
           
             Definitum
             est
             ,
             cui
             convenit
             definitio
          
           ;
           that
           is
           Justification
           ,
           whereunto
           the
           definition
           of
           Justification
           doth
           agree
           :
           The
           definition
           which
           the
           Psalmist
           ,
           and
           from
           him
           the
           Apostle
           gives
           of
           Justification
           ,
           is
           Gods
           non-imputing
           of
           sin
           ,
           and
           his
           imputing
           of
           righteousness
           unto
           a
           person
           ,
           Psal.
           32.1
           ,
           2.
           
           Rom.
           4.6
           ,
           8.
           
           Now
           when
           God
           willeth
           not
           to
           punish
           a
           person
           ,
           he
           doth
           not
           impute
           sin
           to
           him
           .
           The
           original
           words
           (
           both
           in
           the
           Old
           and
           New
           Testament
           )
           whereby
           imputation
           is
           signified
           ,
           do
           make
           it
           more
           clear
           ;
           for
           both
           of
           them
           do
           signifie
           an
           act
           of
           the
           minde
           or
           will
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           which
           is
           used
           by
           the
           Psalmist
           )
           is
           properly
           ,
           to
           think
           ,
           repute
           ,
           esteem
           ,
           or
           account
           h
           ,
           and
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           hath
           the
           same
           signification
           i
           ,
           it
           is
           usually
           applied
           to
           Accountants
           ,
           who
           when
           they
           have
           cast
           up
           many
           sums
           ,
           do
           set
           down
           at
           the
           foot
           ,
           what
           they
           do
           amount
           unto
           :
           So
           when
           a
           man
           hath
           accounted
           with
           himself
           the
           loss
           and
           benefit
           ,
           conveniencies
           ,
           and
           inconveniencies
           that
           may
           accrue
           unto
           him
           ,
           the
           result
           and
           issue
           of
           his
           deliberation
           ,
           is
           significantly
           expressed
           by
           this
           word
           ,
           it
           notes
           a
           stedfast
           purpose
           and
           resolution
           ,
           
             Quae
             quasi
             rationibus
             subductis
             &
             explicatis
             conclusa
             est
             ,
          
           it
           is
           opposed
           unto
           a
           doubtful
           and
           uncertain
           opinion
           .
           It
           notes
           either
           the
           
           purpose
           ,
           or
           determination
           of
           one
           alone
           ,
           or
           the
           consent
           and
           agreement
           of
           two
           between
           themselves
           ,
           whereof
           Camerarius
           k
           gives
           us
           an
           instance
           out
           of
           Zenophon
           .
           This
           word
           is
           fitly
           used
           to
           signifie
           this
           immanent
           act
           of
           God
           ;
           for
           though
           he
           doth
           not
           purpose
           and
           resolve
           ,
           in
           that
           manner
           as
           men
           do
           ,
           by
           comparing
           things
           together
           ;
           or
           by
           reasoning
           and
           concluding
           one
           thing
           out
           of
           another
           ,
           yet
           are
           his
           purposes
           much
           more
           firm
           and
           immutable
           ,
           Mal.
           3.6
           .
           Jam.
           1.17
           .
           Numb
           .
           23.19
           .
           The
           Lord
           therefore
           did
           non-impute
           sin
           to
           his
           people
           ,
           when
           he
           purposed
           in
           himself
           ,
           not
           to
           deal
           with
           them
           according
           to
           their
           sins
           ,
           when
           the
           Father
           and
           the
           Son
           agreed
           ,
           upon
           that
           sure
           and
           everlasting
           Covenant
           ,
           That
           his
           Elect
           should
           not
           bear
           the
           punishment
           ,
           which
           their
           sins
           would
           deserve
           .
           The
           Remonstrants
           l
           do
           acknowledge
           ,
           That
           non-imputation
           ,
           or
           remission
           of
           sin
           ,
           is
           an
           immanent
           act
           in
           God
           ,
           
             Quam
             Deus
             in
             sua
             ipsius
             mente
             efficit
             .
          
           We
           are
           commanded
           to
           forgive
           one
           another
           ,
           as
           God
           hath
           forgiven
           us
           ;
           now
           we
           know
           that
           our
           forgiveness
           is
           principally
           an
           act
           of
           the
           heart
           ,
           As
           when
           a
           man
           purposeth
           in
           himself
           ,
           not
           to
           take
           revenge
           ,
           he
           doth
           then
           forgive
           .
           But
           of
           this
           ,
           we
           shall
           have
           occasion
           to
           speak
           more
           largely
           in
           our
           Answer
           to
           Mr.
           Woodbridges
           first
           Argument
           .
        
         
           2.
           
           That
           which
           doth
           secure
           men
           from
           wrath
           ,
           and
           whereby
           they
           are
           discharged
           and
           acquitted
           from
           their
           sins
           ,
           is
           Justification
           ;
           but
           by
           this
           immanent
           act
           of
           God
           ,
           all
           the
           Elect
           are
           discharged
           and
           acquitted
           from
           their
           sins
           ,
           and
           secured
           from
           wrath
           and
           destruction
           ,
           Ergo.
           The
           Assumption
           onely
           will
           need
           to
           be
           proved
           ,
           which
           is
           abundantly
           confirmed
           (
           1
           )
           by
           those
           places
           which
           make
           mention
           of
           Gods
           unspeakable
           Grace
           and
           Love
           towards
           them
           ,
           from
           everlasting
           :
           For
           what
           is
           the
           Love
           of
           God
           ,
           but
           his
           
             velle
             dare
             bonum
          
           ;
           his
           fixed
           and
           immutable
           Will
           to
           bestow
           upon
           them
           the
           greatest
           good
           that
           they
           are
           capable
           of
           ?
           Now
           ,
           when
           God
           set
           his
           love
           upon
           them
           ,
           
             he
             said
             unto
             them
             ,
             Live
             ?
             Ezek.
          
           16.6
           .
           This
           Will
           of
           God
           did
           secure
           them
           from
           death
           and
           destruction
           ;
           it
           was
           a
           real
           discharge
           from
           condemnation
           ,
           But
           (
           2
           )
           more
           plainly
           from
           the
           words
           of
           the
           Apostle
           ,
           Rom.
           8.33
           .
           
             Who
             shall
             lay
             any
             thing
             to
             the
             charge
             of
             Gods
             Elect.
          
           The
           Proposition
           is
           either
           a
           Universal
           Negative
           ,
           
             No
             Elect
             person
             can
             be
             justly
             charged
             with
             sin
          
           ;
           or
           a
           Universal
           Affirmative
           ,
           
             All
             Elect
             persons
             are
             free
             from
             the
             charge
             of
             sin
             .
          
           Which
           way
           soever
           we
           take
           ,
           it
           is
           evident
           ,
           That
           the
           Proposition
           
           is
           Universal
           .
           Now
           if
           this
           priviledge
           did
           belong
           onely
           to
           Elect
           Believers
           (
           as
           some
           m
           would
           limit
           the
           Text
           )
           the
           Proposition
           were
           false
           ;
           for
           though
           all
           true
           Believers
           are
           Elect
           persons
           ,
           yet
           all
           the
           Elect
           are
           not
           Believers
           :
           It
           is
           as
           if
           one
           should
           say
           ,
           
             Omne
             animal
          
           is
           rationale
           ,
           and
           to
           excuse
           it
           ,
           say
           ,
           That
           by
           
             Omne
             animal
          
           ,
           he
           meant
           
             omnis
             homo
          
           ;
           and
           to
           prove
           the
           Expression
           Legitimate
           ,
           should
           alledge
           that
           homo
           is
           often
           called
           animal
           ,
           which
           is
           true
           ,
           but
           very
           impertinent
           to
           prove
           ,
           that
           
             omne
             animal
          
           may
           be
           put
           for
           
             omnis
             homo
          
           .
        
         
           §
           .
           5.
           
           All
           that
           I
           have
           yet
           seen
           alledged
           against
           this
           Member
           of
           the
           distinction
           ,
           That
           Gods
           will
           not
           to
           punish
           ,
           is
           not
           Justification
           ,
           is
           of
           little
           moment
           .
        
         
           It
           is
           objected
           ,
           1.
           
           
             That
             hereby
             Justification
             and
             Election
             are
             
               
                 objection
              
               1
            
             confounded
             .
          
        
         
           I
           answer
           ,
           That
           it
           follows
           not
           ,
           
           they
           may
           be
           both
           of
           them
           immanent
           ,
           eternal
           Acts
           ,
           and
           yet
           not
           confounded
           :
           For
           Election
           and
           Reprobation
           are
           eternal
           ,
           immanent
           Acts
           ,
           yet
           they
           are
           not
           confounded
           .
           Indeed
           ,
           all
           different
           immanent
           acts
           ,
           are
           but
           one
           simple
           act
           in
           God
           ,
           in
           whose
           Decrees
           there
           is
           no
           Priority
           or
           Posteriority
           ;
           seeing
           (
           as
           Hilary
           *
           speaks
           )
           
             Omnia
             penès
             Deum
             aequabili
             aeternitatis
             infinitate
             consistunt
             .
          
           Yet
           in
           our
           consideration
           they
           receive
           sufficient
           distinction
           from
           their
           various
           Objects
           ,
           and
           our
           various
           Applicat●on
           of
           them
           :
           And
           thus
           Election
           and
           Justification
           are
           distinguished
           .
           Election
           includes
           both
           the
           end
           ,
           which
           is
           the
           glory
           of
           Gods
           Grace
           ,
           and
           all
           the
           means
           from
           the
           beginning
           to
           the
           ending
           conducing
           thereunto
           .
           His
           will
           not
           to
           punish
           ,
           includes
           precisely
           ,
           and
           formally
           ,
           onely
           some
           part
           of
           the
           means
           .
        
         
           2.
           
           It
           is
           objected
           ,
           
             That
             Justification
             imports
             ●
             change
             of
             the
             
               
                 objection
              
               2
            
             persons
             state
             ,
             to
             wit
             ,
          
           Ab
           injusto
           ad
           justum
           ,
           
             which
             cannot
             be
             attributed
             to
             the
             simple
             and
             unchangeable
             Decrees
             of
             God.
             
          
        
         
           I
           answer
           ,
           That
           if
           Justification
           be
           taken
           for
           the
           thing
           willed
           ,
           
           viz.
           The
           delivery
           of
           a
           sinner
           from
           the
           curse
           of
           the
           Law
           ,
           then
           there
           is
           a
           great
           change
           made
           thereby
           ;
           he
           that
           was
           a
           childe
           of
           wrath
           by
           Nature
           ,
           hath
           peace
           and
           reconciliation
           with
           God.
           But
           if
           we
           take
           it
           for
           the
           Will
           of
           God
           ,
           not
           to
           punish
           ,
           then
           we
           say
           ,
           Justification
           doth
           not
           suppose
           any
           such
           change
           ;
           as
           if
           God
           had
           first
           a
           will
           to
           punish
           his
           Elect
           ,
           but
           afterwards
           he
           altered
           his
           will
           ,
           to
           a
           will
           ,
           not
           to
           punish
           them
           .
           The
           change
           therefore
           of
           a
           persons
           state
           
             ab
             injusto
             
             ad
             justum
          
           ariseth
           from
           the
           Law
           ;
           and
           the
           consideration
           of
           man
           in
           reference
           thereunto
           ;
           by
           whose
           sentence
           the
           Transgressor
           is
           unjust
           ;
           but
           being
           considered
           at
           the
           tribunal
           of
           Grace
           ,
           and
           cloathed
           with
           the
           Righteousness
           of
           Christ
           ,
           he
           is
           just
           and
           righteous
           ;
           which
           is
           not
           properly
           a
           different
           state
           before
           God
           ,
           but
           a
           different
           consideration
           of
           one
           and
           the
           same
           person
           .
           God
           may
           be
           said
           at
           the
           same
           time
           to
           look
           upon
           a
           person
           ,
           both
           as
           sinful
           ,
           and
           as
           righteous
           ;
           as
           sinful
           ,
           in
           reference
           to
           his
           state
           by
           nature
           ,
           and
           as
           righteous
           ,
           in
           reference
           to
           his
           state
           by
           Grace
           :
           Now
           this
           change
           being
           but
           imputed
           ,
           not
           inherent
           ,
           it
           supposeth
           not
           the
           being
           of
           the
           Creature
           ,
           much
           less
           any
           inherent
           difference
           in
           the
           state
           of
           the
           Creature
           ;
           no
           more
           then
           electing
           love
           ,
           makes
           any
           inherent
           present
           change
           :
           Though
           the
           state
           of
           the
           loved
           ,
           and
           hated
           ,
           are
           different
           in
           the
           minde
           of
           God
           ,
           yet
           not
           in
           the
           persons
           themselves
           ,
           till
           the
           different
           effects
           of
           love
           and
           hatred
           are
           put
           forth
           .
        
         
           
             
               objection
            
             3
          
           3.
           
           Others
           have
           objected
           ,
           
             That
             hereby
             we
             make
             void
             the
             death
             of
             Christ
             ;
             for
             if
             Justification
             be
             an
             immanent
             act
             in
             God
             ,
             it
             is
             Antecedent
             ,
             not
             onely
             to
             Faith
             ,
             but
             to
             the
             merits
             of
             Christ
             ;
             which
             is
             contrary
             to
             many
             Scriptures
             ,
             that
             do
             ascribe
             our
             Justification
             unto
             his
             blood
             ,
             as
             the
             meritorious
             cause
             .
          
        
         
           
           To
           which
           I
           answer
           ,
           That
           although
           Gods
           will
           not
           to
           punish
           ,
           be
           Antecedent
           to
           the
           death
           of
           Christ
           ;
           yet
           for
           all
           ,
           we
           may
           be
           said
           to
           be
           justified
           in
           him
           ,
           because
           the
           whole
           effect
           of
           that
           will
           ,
           is
           by
           ,
           and
           for
           the
           sake
           of
           Christ.
           As
           ,
           though
           electing
           Love
           precede
           the
           consideration
           of
           Christ
           ,
           John
           3.16
           .
           yet
           are
           we
           said
           to
           be
           chosen
           in
           him
           ,
           Eph.
           1.4
           .
           because
           all
           the
           effects
           of
           that
           love
           ,
           are
           given
           by
           ,
           and
           through
           ,
           and
           for
           him
           :
           Gods
           non-punishing
           of
           us
           ,
           is
           the
           fruit
           of
           his
           death
           ,
           yet
           his
           will
           ,
           not
           to
           punish
           ,
           is
           Antecedent
           thereunto
           .
        
         
           
             
               objection
            
             4
          
           4.
           
           
             Others
             say
             ,
             we
             may
             as
             well
             call
             his
             will
             to
             create
             ,
             Creation
             ;
             and
             his
             will
             to
             call
             ,
             Calling
             ;
             and
             to
             glorifie
             ,
             Glorification
             ;
             as
             his
             will
             to
             justifie
             ,
             Justification
             .
          
        
         
           
           We
           Answer
           .
           That
           there
           is
           not
           the
           same
           Reason
           for
           creating
           ,
           calling
           ,
           and
           glorifying
           ;
           all
           which
           do
           import
           an
           Inherent
           change
           in
           the
           person
           created
           ,
           called
           ,
           glorified
           ;
           which
           forgiveness
           doth
           not
           ,
           it
           being
           perfect
           and
           compleat
           in
           the
           minde
           of
           God.
           
        
         
           §
           .
           6.
           
           These
           things
           being
           weighed
           in
           the
           ballances
           of
           an
           equal
           Judgment
           ,
           I
           suppose
           the
           phrase
           would
           not
           sound
           so
           harsh
           ,
           as
           it
           doth
           
           to
           many
           ;
           however
           ,
           were
           the
           thing
           it self
           granted
           ,
           That
           there
           was
           in
           God
           from
           Everlasting
           ,
           an
           absolute
           fixed
           and
           immutable
           will
           ,
           never
           to
           deal
           with
           his
           people
           according
           to
           their
           sins
           ,
           but
           to
           deal
           with
           them
           as
           righteous
           persons
           ;
           this
           Controversie
           were
           ended
           .
           For
           (
           1
           )
           Gods
           non-imputation
           of
           sin
           ,
           to
           his
           Elect
           ,
           is
           not
           purely
           Negative
           ;
           as
           the
           non-imputation
           of
           sin
           unto
           a
           Stone
           ,
           or
           other
           Creatures
           ,
           which
           are
           not
           capable
           of
           sinning
           ;
           but
           Privative
           ,
           being
           the
           non-imputation
           of
           sin
           ,
           
             realiter
             futuri
             in
             esse
          
           ,
           as
           the
           imputation
           of
           Righteousness
           ,
           is
           ,
           
             Justitiae
             realiter
             futurae
             in
             existentiâ
          
           :
           The
           difference
           between
           these
           ,
           is
           as
           great
           ,
           as
           between
           a
           mans
           will
           ,
           not
           to
           require
           that
           debt
           ,
           that
           shall
           ,
           or
           is
           about
           to
           be
           contracted
           ,
           and
           his
           will
           not
           to
           require
           any
           thing
           of
           one
           ,
           that
           never
           did
           ,
           nor
           will
           ow
           him
           any
           thing
           .
           (
           2
           )
           This
           non-imputation
           of
           sin
           ,
           is
           actual
           ,
           though
           the
           sin
           ,
           not
           to
           be
           imputed
           ,
           be
           not
           in
           actual
           being
           ;
           in
           like
           manner
           ,
           the
           imputation
           of
           Righteousness
           ,
           is
           actual
           ,
           though
           the
           Righteousness
           to
           be
           imputed
           ,
           is
           not
           actual
           :
           Man
           whose
           thoughts
           arise
           
             de
             novo
          
           ,
           doth
           non-impute
           ,
           usually
           ,
           after
           the
           commission
           of
           a
           fault
           ;
           but
           for
           God
           (
           who
           is
           without
           any
           shadow
           of
           change
           and
           turning
           )
           so
           to
           do
           ,
           is
           absolutely
           impossible
           ;
           for
           as
           much
           as
           there
           cannot
           arise
           any
           new
           will
           ,
           or
           new
           thought
           in
           the
           heart
           of
           God
           n
           ,
           (
           3
           )
           This
           act
           of
           justifying
           is
           compleat
           in
           it self
           ,
           for
           God
           by
           his
           eternal
           and
           unchangeable
           Will
           ,
           not
           imputing
           sin
           to
           his
           Elect
           ,
           none
           can
           impute
           it
           ;
           and
           he
           in
           like
           manner
           imputing
           Righteousness
           ,
           none
           can
           hinder
           it
           .
           Neither
           doth
           this
           render
           the
           death
           of
           Christ
           useless
           ,
           which
           is
           necessary
           by
           the
           Ordinance
           of
           God
           ,
           as
           a
           meritorious
           cause
           of
           all
           the
           effects
           of
           this
           Justification
           ;
           even
           as
           the
           eternal
           Love
           of
           God
           ,
           is
           compleat
           in
           it self
           ,
           but
           yet
           is
           Christ
           the
           meritorious
           cause
           of
           all
           the
           effects
           of
           it
           ,
           Eph.
           1.3
           ,
           4.
           
           And
           therefore
           we
           say
           .
        
         
           §
           .
           7.
           2.
           
           That
           if
           Justification
           be
           taken
           (
           as
           most
           commonly
           it
           
             
               proposition
            
             2
          
           is
           )
           not
           for
           the
           Will
           of
           God
           ,
           but
           for
           the
           thing
           willed
           by
           this
           immanent
           act
           of
           his
           ,
           to
           wit
           ,
           Our
           discharge
           from
           the
           Law
           ,
           and
           deliverance
           from
           punishment
           ;
           so
           it
           hath
           for
           its
           adequate
           cause
           and
           principle
           ,
           the
           death
           and
           satisfaction
           of
           Jesus
           Christ.
           Though
           there
           be
           no
           cause
           of
           the
           former
           out
           of
           God
           himself
           o
           (
           for
           the
           merits
           of
           Christ
           do
           not
           move
           God
           ,
           to
           will
           ,
           not
           to
           punish
           ,
           or
           impute
           sin
           unto
           us
           )
           yet
           is
           Christ
           the
           meritorious
           cause
           of
           the
           latter
           .
           It
           is
           from
           the
           vertue
           of
           his
           Sacrifice
           ,
           that
           the
           obligation
           of
           the
           Law
           
           is
           made
           void
           ,
           and
           the
           punishments
           therein
           threatned
           ,
           do
           not
           fall
           upon
           us
           .
           By
           his
           death
           he
           obtained
           in
           behalf
           of
           all
           the
           Elect
           ,
           not
           a
           remote
           ,
           possible
           ,
           or
           conditional
           reconciliation
           ,
           but
           an
           actual
           ,
           absolute
           ,
           and
           immediate
           reconciliation
           ,
           as
           shall
           be
           proved
           anon
           p
           .
           And
           in
           this
           respect
           ,
           all
           that
           were
           given
           unto
           Christ
           by
           the
           Father
           ,
           may
           be
           said
           to
           be
           justified
           at
           his
           death
           ,
           not
           onely
           virtually
           ,
           but
           formally
           ;
           for
           the
           discharge
           of
           a
           debt
           ,
           is
           formally
           the
           discharge
           of
           the
           debtor
           .
           Their
           discharge
           from
           the
           Law
           was
           not
           to
           be
           
             sub
             termino
          
           ,
           or
           
             in
             Diem
          
           ,
           but
           present
           and
           immediate
           ,
           it
           being
           impossible
           that
           a
           debt
           should
           be
           discharged
           ,
           and
           due
           at
           the
           same
           time
           .
           We
           acknowledge
           ,
           That
           the
           effects
           of
           this
           discharge
           from
           the
           Law
           ,
           may
           be
           said
           to
           be
           
             sub
             termino
          
           ,
           or
           
             in
             Diem
          
           :
           As
           for
           instance
           ,
           from
           that
           full
           satisfaction
           and
           perfect
           Righteousness
           ,
           which
           Christ
           hath
           performed
           ,
           there
           arise
           these
           two
           things
           .
           One
           is
           ,
           The
           non-execution
           of
           the
           desert
           of
           sin
           (
           which
           we
           continually
           commit
           )
           upon
           us
           :
           That
           whereas
           the
           Reprobate
           sin
           and
           upon
           their
           sin
           ,
           the
           curse
           ,
           with
           all
           the
           evils
           included
           in
           it
           ,
           is
           upon
           them
           :
           The
           Elect
           likewise
           sinning
           ,
           yet
           for
           Christs
           sake
           ,
           the
           curse
           ,
           or
           evil
           of
           suffering
           ,
           is
           not
           inflicted
           upon
           them
           ;
           which
           non-punishing
           
             quoad
             effectum
          
           ,
           is
           forgiving
           ,
           and
           not
           imputing
           sin
           :
           And
           in
           this
           sense
           ,
           God
           is
           frequently
           said
           to
           forgive
           ,
           when
           he
           doth
           not
           inflict
           punishment
           ;
           and
           in
           this
           sense
           also
           ,
           he
           is
           said
           often
           to
           forgive
           .
           The
           other
           is
           ,
           The
           imputation
           of
           Righteousness
           ,
           in
           the
           effects
           of
           it
           ,
           whereby
           the
           effects
           of
           a
           true
           and
           perfect
           Righteousness
           come
           upon
           the
           people
           of
           God
           ;
           to
           wit
           ,
           All
           good
           things
           ,
           both
           for
           this
           life
           ,
           and
           that
           which
           is
           to
           come
           ;
           yea
           ,
           those
           things
           which
           seem
           to
           be
           evil
           ,
           and
           hurtful
           (
           as
           their
           falls
           and
           afflictions
           ,
           )
           are
           ordered
           by
           the
           over-ruling
           hand
           of
           a
           wise
           and
           powerful
           Providence
           ,
           
             to
             work
             together
             for
             good
             unto
             them
             .
          
           These
           effects
           are
           immediate
           ,
           in
           respect
           of
           causality
           ,
           though
           not
           of
           time
           ;
           for
           though
           God
           doth
           not
           presently
           bestow
           them
           ,
           but
           as
           he
           sees
           fit
           ,
           both
           for
           his
           own
           glory
           ,
           and
           for
           their
           good
           ;
           yet
           do
           they
           immediately
           slow
           from
           the
           merit
           of
           Christ
           ,
           in
           regard
           there
           is
           no
           other
           meritorious
           cause
           ,
           that
           intervenes
           and
           concurs
           therewith
           ,
           in
           procuring
           of
           them
           .
           Notwithstanding
           we
           say
           ,
           That
           our
           discharge
           from
           the
           Law
           must
           needs
           be
           immediate
           ,
           and
           present
           ,
           with
           the
           price
           or
           satisfaction
           that
           was
           paid
           for
           it
           ,
           in
           regard
           ,
           That
           it
           implies
           a
           contradiction
           ,
           a
           debt
           should
           be
           paid
           ,
           and
           discharged
           ,
           and
           yet
           justly
           chargable
           .
           But
           of
           this
           we
           shall
           have
           occasion
           to
           speak
           more
           hereafter
           .
        
         
         
           §
           .
           8.
           3.
           
           Justification
           is
           taken
           for
           the
           declared
           sentence
           of
           absolution
           
             
               proposition
            
             3
          
           and
           forgiveness
           :
           And
           thus
           God
           is
           said
           to
           justifie
           men
           ,
           when
           he
           reveals
           ,
           and
           makes
           known
           to
           them
           his
           Grace
           and
           Kindness
           within
           himself
           .
           And
           in
           this
           sense
           do
           most
           of
           our
           Divines
           take
           Justification
           ,
           defining
           it
           ,
           
             The
             declared
             sence
             of
             absolution
          
           ▪
           and
           not
           improperly
           :
           For
           in
           Scripture
           phrase
           ,
           (
           as
           was
           noted
           before
           *
           )
           things
           are
           then
           said
           to
           be
           ,
           when
           they
           are
           declared
           ,
           and
           manifested
           q
           ;
           the
           declaring
           of
           things
           ,
           is
           expressed
           in
           such
           wise
           ,
           as
           if
           it
           made
           them
           to
           be
           ;
           whereof
           many
           instances
           might
           be
           given
           ;
           a
           very
           plain
           one
           there
           is
           ,
           Gen.
           41.13
           .
           Pharaohs
           cheif
           Butler
           ,
           speaking
           of
           Josephs
           interpretation
           ,
           Me
           (
           says
           he
           )
           
             he
             restored
             ,
             and
             him
             ,
             i.
             e.
          
           the
           Baker
           ,
           
             he
             hanged
          
           ;
           whereas
           he
           did
           but
           declare
           these
           successes
           unto
           them
           .
           So
           God
           is
           said
           to
           justifie
           his
           people
           ,
           when
           he
           manifests
           and
           reveals
           to
           them
           :
           that
           mercy
           and
           forgiveness
           ,
           which
           before
           was
           hidden
           in
           his
           own
           heart
           ,
           to
           wit
           ,
           that
           he
           doth
           not
           impute
           their
           sins
           ,
           but
           contrariwise
           ,
           doth
           impute
           Righteousness
           unto
           them
           .
        
         
           Now
           the
           Lord
           at
           sundry
           times
           ,
           and
           divers
           ways
           hath
           ,
           and
           doth
           declare
           ,
           and
           manifest
           this
           precious
           Grace
           unto
           his
           people
           ;
           (
           1
           )
           More
           Generally
           ,
           towards
           all
           his
           Elect
           ;
           and
           (
           2
           )
           more
           Particularly
           ,
           to
           individuals
           ,
           or
           numerical
           persons
           .
           The
           former
           is
           done
           ,
           (
           1
           )
           in
           the
           Word
           of
           God
           ;
           and
           (
           2
           )
           in
           his
           Works
           and
           Actions
           .
        
         
           §
           .
           9.
           
           First
           ,
           God
           hath
           declared
           his
           immutable
           Will
           ,
           not
           to
           impute
           sin
           to
           his
           people
           ,
           in
           his
           Word
           :
           The
           Gospel
           ,
           or
           New
           Covevant
           (
           being
           an
           absolute
           promise
           ,
           as
           we
           shall
           shew
           anon
           ,
           )
           may
           be
           fitly
           termed
           a
           Declarative
           Sentence
           of
           Absolution
           unto
           all
           the
           Elect
           ,
           to
           whom
           alone
           it
           doth
           belong
           ;
           the
           publication
           of
           the
           New
           Covenant
           is
           their
           Justification
           .
           For
           which
           cause
           Maccovius
           r
           makes
           Justification
           to
           Commence
           from
           the
           first
           promise
           ,
           which
           was
           pronounced
           before
           the
           curse
           :
           So
           that
           if
           Adam
           had
           not
           been
           a
           publick
           person
           ,
           including
           both
           the
           Elect
           and
           Reprobate
           ,
           there
           had
           been
           no
           curse
           at
           all
           pronounced
           ,
           save
           onely
           upon
           the
           Serpent
           ,
           or
           Satan
           ;
           in
           reference
           to
           this
           promise
           it
           was
           ,
           that
           the
           Apostle
           saith
           ,
           
             The
             Grace
             of
             God
          
           ,
           2
           Tim.
           1.9
           .
           and
           
             eternal
             life
          
           ,
           Tit.
           1.2
           .
           
             was
             given
             to
             us
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           doth
           not
           signifie
           eternity
           ,
           (
           as
           our
           Translators
           carry
           it
           )
           but
           the
           beginning
           of
           time
           ;
           it
           is
           of
           the
           same
           latitude
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           2
           Thes.
           2.13
           .
           some
           
           learned
           men
           s
           have
           observed
           ,
           that
           the
           phrase
           is
           most
           properly
           rendered
           
             ante
             tempora
             secularia
             ,
             i.
             e.
             ante
             multa
             secula
             ,
             vel
             sub
             initio
             seculorum
             ,
          
           to
           wit
           ,
           in
           that
           famous
           promise
           of
           the
           womans
           seed
           ,
           Gen.
           3.15
           .
           Now
           what
           was
           that
           Grace
           ,
           and
           Life
           ,
           which
           was
           given
           us
           in
           the
           beginning
           of
           times
           ,
           but
           the
           Grace
           of
           Free
           Justification
           ,
           whereby
           we
           are
           made
           to
           stand
           just
           and
           righteous
           in
           the
           sight
           of
           God
           ?
           This
           Grace
           was
           revealed
           more
           clearly
           and
           distinctly
           in
           after
           ages
           ,
           it
           shined
           brighter
           and
           brighter
           ,
           till
           
             the
             day
             spring
             from
             on
             high
             did
             visit
             us
          
           *
           .
           Whose
           coming
           made
           it
           perfect
           day
           ,
           in
           comparison
           whereof
           former
           times
           were
           obscure
           darkness
           ,
           Joh.
           3.19
           .
           Eph.
           3.5
           .
           2
           Cor.
           3.18
           ,
           &c.
           And
           therefore
           Grace
           and
           Life
           is
           peculiarly
           ascribed
           to
           the
           times
           of
           the
           New
           Testament
           ,
           or
           the
           clear
           exhibition
           of
           the
           New
           Covenant
           at
           the
           coming
           of
           Jesus
           Christ
           ,
           2
           Tim.
           1.10
           .
           And
           the
           Gospel
           is
           said
           to
           cleanse
           and
           sanctifie
           men
           (
           
             i.
             e.
          
           to
           justifie
           them
           ,
           or
           to
           purge
           them
           from
           an
           evil
           Conscience
           )
           John
           15.3
           .
           &
           17.17
           .
        
         
           §
           .
           10.
           
           Secondly
           ,
           God
           hath
           declared
           his
           gracious
           sentence
           of
           non-imputing
           sin
           ,
           and
           imputing
           Righteousness
           unto
           his
           people
           in
           his
           Works
           and
           Actions
           ,
           both
           towards
           Christ
           ,
           and
           towards
           themselves
           :
           In
           his
           actions
           ,
           or
           dealing
           with
           Jesus
           Christ
           ,
           two
           ways
           .
           (
           1
           )
           In
           charging
           or
           transacting
           all
           their
           sins
           and
           iniquities
           upon
           him
           ,
           Isai.
           53.6
           .
           2
           Cor.
           5.21
           .
           1
           Pet.
           2.24
           .
           The
           Lord
           thereby
           declared
           his
           will
           and
           purpose
           ,
           not
           to
           charge
           sin
           upon
           them
           ,
           for
           whom
           Christ
           interposed
           himself
           a
           surety
           :
           His
           imputing
           of
           our
           sins
           to
           Christ
           ,
           was
           formally
           the
           non-imputing
           of
           them
           to
           us
           ;
           Gods
           accounting
           of
           them
           unto
           him
           ,
           was
           a
           discounting
           of
           them
           unto
           us
           ;
           for
           they
           could
           not
           be
           accounted
           ,
           or
           charged
           upon
           both
           ,
           without
           a
           manifest
           contradiction
           in
           the
           thing
           it self
           ,
           and
           in
           the
           justice
           of
           God
           ;
           as
           it
           is
           ,
           that
           a
           debt
           should
           be
           wholly
           accounted
           to
           ,
           and
           discharged
           by
           the
           surety
           ,
           and
           yet
           the
           same
           debt
           afterward
           be
           justly
           accounted
           to
           ,
           and
           charged
           upon
           him
           that
           first
           contracted
           it
           .
           I
           confess
           ,
           a
           debt
           may
           be
           charged
           both
           upon
           the
           Principal
           and
           Surety
           ,
           before
           it
           be
           discharged
           ,
           though
           afterwards
           to
           neither
           :
           But
           the
           case
           was
           not
           so
           ,
           between
           Christ
           and
           us
           ;
           God
           did
           not
           take
           his
           Elect
           ,
           and
           Christ
           joyntly
           to
           make
           satisfaction
           ;
           or
           him
           ,
           upon
           our
           failing
           ;
           or
           us
           ,
           upon
           his
           ;
           but
           transacted
           the
           whole
           debt
           upon
           him
           alone
           .
           Now
           ,
           I
           say
           ,
           the
           Lord
           laying
           our
           iniquities
           ,
           in
           such
           a
           manner
           upon
           Christ
           ,
           singly
           ,
           absolutely
           ,
           and
           irrevocably
           ,
           he
           plainly
           declared
           
           thereby
           ,
           that
           it
           was
           his
           will
           ,
           never
           to
           lay
           them
           to
           our
           charge
           .
        
         
           (
           2
           )
           In
           that
           publick
           discharge
           or
           acquittance
           ,
           which
           he
           gave
           unto
           Christ
           at
           his
           Resurrection
           ;
           the
           Lord
           by
           raising
           him
           from
           the
           dead
           ,
           and
           (
           as
           it
           were
           )
           setting
           him
           free
           out
           of
           prison
           ,
           openly
           declared
           ,
           That
           he
           had
           received
           full
           satisfaction
           ,
           for
           all
           those
           sins
           which
           Christ
           as
           a
           surety
           had
           taken
           upon
           him
           ,
           viz.
           For
           all
           the
           sins
           of
           all
           the
           Elect.
           And
           for
           this
           reason
           (
           as
           an
           eminent
           Divine
           observes
           t
           )
           the
           Lord
           sent
           an
           Angel
           to
           remove
           the
           stone
           from
           the
           mouth
           of
           the
           Sepulcher
           ,
           not
           to
           supply
           any
           want
           of
           power
           in
           Christ
           ,
           who
           could
           himself
           have
           rouled
           it
           away
           with
           one
           of
           his
           fingers
           ;
           but
           as
           a
           Judge
           ,
           when
           the
           Law
           is
           satisfied
           ,
           sendeth
           an
           Officer
           to
           set
           open
           the
           prison
           unto
           him
           ,
           who
           hath
           made
           that
           satisfaction
           :
           So
           the
           Father
           ,
           to
           testifie
           ,
           that
           his
           Justice
           was
           fully
           satisfied
           ,
           with
           the
           price
           which
           his
           Son
           had
           paid
           ,
           sent
           an
           Officer
           of
           Heaven
           to
           open
           the
           prison
           doors
           ,
           and
           to
           set
           him
           free
           .
           Christs
           Resurrection
           was
           a
           solemn
           judicial
           act
           ,
           whereby
           God
           the
           Supream
           Judge
           justified
           both
           him
           and
           us
           v
           ,
           (
           1
           )
           Him
           ,
           from
           all
           those
           sins
           which
           he
           had
           undertaken
           ,
           whereunto
           our
           Divines
           do
           apply
           these
           following
           Scriptures
           .
           Isai.
           50.8
           ,
           9.
           1
           
           Tim.
           3.16
           .
           Acts
           13.35
           .
           Heb.
           9.21
           .
           (
           2
           )
           Us
           ,
           from
           our
           own
           sins
           .
           The
           Resurrection
           of
           Christ
           ,
           was
           (
           as
           Mr.
           Parker
           says
           well
           )
           
             an
             actual
             Justification
          
           ,
           of
           all
           them
           ,
           for
           whom
           he
           became
           a
           Surety
           ;
           for
           (
           1
           )
           he
           was
           not
           justified
           from
           any
           sins
           of
           his
           own
           ,
           being
           in
           himself
           just
           and
           innocent
           ,
           but
           from
           those
           sins
           which
           were
           charged
           upon
           him
           in
           his
           death
           ,
           which
           (
           saith
           the
           Prophet
           )
           
             were
             the
             iniquities
             of
             us
             all
             ,
             Isa.
          
           53.6
           .
           If
           a
           debt
           be
           discharged
           ,
           it
           cannot
           without
           manifest
           injustice
           be
           charged
           again
           ;
           the
           discharge
           of
           the
           Surety
           ,
           is
           the
           discharge
           of
           the
           Principal
           .
           God
           by
           acquitting
           Christ
           from
           the
           guilt
           of
           our
           sins
           ,
           did
           also
           fully
           acquit
           us
           from
           the
           same
           .
           (
           2
           )
           Christ
           in
           his
           Death
           and
           Resurrection
           was
           a
           common
           person
           ;
           as
           in
           his
           death
           he
           was
           condemned
           for
           our
           sins
           ,
           so
           in
           his
           Resurrection
           he
           was
           justified
           from
           our
           sins
           :
           All
           the
           Elect
           were
           justified
           in
           his
           Justification
           ;
           there
           is
           the
           same
           reason
           for
           their
           Justification
           in
           Christ
           ,
           as
           there
           is
           for
           the
           Condemnation
           of
           mankinde
           in
           
             Adam
             .
             Therefore
          
           (
           sayes
           the
           Apostle
           ,
           Rom.
           5.18
           .
           )
           
             us
             by
             the
             offence
             of
             one
             ,
             judgement
             came
             upon
             all
             men
             to
             condemnation
             ;
             even
             so
          
           (
           or
           in
           like
           manner
           )
           
             by
             the
             Righteousness
             of
             one
          
           (
           Man
           ,
           Christ
           )
           
             the
             Free-gift
             came
             upon
             all
             
             men
             ,
             (
             viz.
          
           All
           in
           Christ
           )
           
             unto
             Justification
             of
             Life
          
           .
        
         
           §
           .
           11.
           
           Besides
           the
           General
           Declaration
           of
           Forgiveness
           ,
           unto
           all
           the
           Elect
           ,
           this
           Gracious
           Sentence
           ,
           is
           also
           declared
           to
           particular
           persons
           .
        
         
           1.
           
           Externally
           ,
           
             in
             foro
             Ecclesiae
          
           ,
           by
           the
           Sacrament
           of
           Baptism
           ,
           the
           Minister
           of
           Christ
           ,
           standing
           in
           his
           stead
           *
           ,
           by
           Dipping
           or
           Pouring
           water
           upon
           a
           person
           ,
           doth
           in
           his
           Name
           ,
           or
           by
           his
           Authority
           ,
           declare
           and
           publish
           the
           washing
           away
           of
           his
           sins
           by
           the
           Blood
           of
           Christ
           :
           The
           principal
           thing
           which
           Baptism
           holds
           forth
           ,
           is
           our
           Justification
           ;
           it
           was
           ordained
           
             for
             the
             remission
             of
             sins
             ,
             Luke
          
           3.3
           .
           and
           Acts
           2.38
           .
           not
           to
           obtain
           ,
           or
           procure
           this
           benefit
           
             ex
             opere
             operato
          
           ,
           but
           to
           declare
           ,
           and
           obsignate
           unto
           men
           ,
           their
           interest
           therein
           .
           In
           Rom.
           6.3
           ,
           4
           ,
           5.
           we
           are
           said
           to
           be
           
             buried
             with
             Christ
             in
             Baptism
          
           ,
           and
           to
           be
           
             implanted
             thereby
             into
             the
             similitude
             of
             his
             Death
             and
             Resurrection
             .
          
           The
           meaning
           is
           ,
           That
           our
           Communion
           in
           the
           benefits
           of
           both
           ,
           is
           hereby
           ratified
           and
           confirmed
           to
           us
           .
           Upon
           this
           ground
           ,
           I
           conceive
           it
           was
           ,
           That
           in
           the
           
             old
             Liturgy
          
           ,
           persons
           baptised
           ,
           are
           said
           ,
           
             to
             be
             regenerated
             ,
             or
             born
             again
          
           y
           ,
           
             i.
             e.
          
           Translated
           into
           a
           new
           state
           ,
           viz.
           From
           the
           old
           Adam
           ,
           into
           the
           new
           
             Adam
             ;
             From
             the
             power
             of
             darkness
             ,
             to
             the
             Kingdom
             of
             Jesus
             Christ
             ,
             Col.
          
           1.13
           .
           Which
           Baptism
           doth
           not
           effect
           ,
           but
           declare
           and
           seal
           ;
           it
           having
           no
           other
           cause
           ,
           but
           the
           Grace
           of
           God
           ,
           and
           the
           Merits
           of
           Christ
           ,
           Tit.
           3.5
           .
           1
           Pet.
           3.21
           .
           1
           John
           1.7
           .
           The
           late
           Assembly
           in
           their
           Directory
           say
           as
           much
           ,
           
             viz.
             That
             Baptism
             is
             a
             Seal
             of
             the
             Covenant
             of
             Grace
             ,
             of
             our
             ingrafting
             into
             Christ
             ,
             of
             our
             union
             with
             him
             ,
             of
             our
             remission
             of
             sins
             ,
             &c.
             
          
           It
           is
           strange
           to
           me
           ,
           That
           they
           who
           say
           Baptism
           is
           a
           Seal
           of
           our
           Justification
           ,
           and
           hold
           that
           Infants
           (
           who
           have
           not
           Faith
           )
           ought
           to
           be
           baptised
           ,
           should
           deny
           ,
           that
           Justification
           precedes
           Faith.
           Now
           though
           this
           Declarative
           Sentence
           be
           but
           ministerial
           ,
           and
           meerly
           of
           order
           (
           like
           the
           power
           of
           loosing
           ,
           John
           20.23
           ,
           applied
           to
           Hypocrites
           )
           to
           the
           greatest
           part
           of
           them
           that
           are
           baptised
           ,
           whether
           they
           be
           Infants
           ,
           or
           adulti
           ;
           yet
           to
           all
           the
           Elect
           (
           to
           whom
           the
           effects
           of
           the
           Covenant
           and
           Seals
           ,
           do
           onely
           really
           belong
           z
           )
           it
           is
           real
           and
           absolute
           .
           It
           is
           no
           other
           then
           the
           Sentence
           of
           God
           himself
           ,
           declaring
           his
           non-imputation
           of
           sin
           unto
           them
           ,
           and
           their
           deliverance
           from
           death
           by
           Jesus
           Christ
           a
           .
        
         
           §
           .
           12.
           2.
           
           Internally
           ,
           
             in
             foro
             Conscientiae
          
           ,
           at
           their
           effectual
           
           Vocation
           ,
           when
           the
           Lord
           by
           the
           Preaching
           of
           the
           Gospel
           ,
           doth
           powerfully
           perswade
           their
           hearts
           to
           believe
           in
           Christ
           ;
           for
           the
           Elect
           themselves
           ,
           before
           Faith
           ,
           have
           no
           knowledge
           or
           comfort
           ,
           either
           of
           Gods
           gracious
           volitions
           towards
           them
           ,
           or
           of
           Christs
           undertakings
           and
           purchases
           in
           their
           behalf
           :
           In
           which
           respect
           ,
           they
           are
           said
           to
           be
           
             without
             Christ
          
           ,
           and
           
             without
             God
             in
             the
             world
             ,
             Eph.
          
           2.12
           .
           and
           Gal.
           4.1
           .
           They
           are
           compared
           to
           an
           Heir
           under
           age
           ,
           who
           differs
           nothing
           from
           a
           Servant
           ,
           though
           he
           be
           the
           Lord
           of
           all
           :
           By
           Faith
           we
           come
           to
           see
           that
           everlasting
           love
           ,
           wherewith
           we
           were
           loved
           ;
           and
           that
           plenteous
           Redemption
           which
           Christ
           hath
           wrought
           for
           us
           ;
           for
           which
           cause
           ,
           Faith
           is
           called
           
             The
             evidence
             of
             things
             not
             seen
             ,
             Heb.
          
           11.1
           .
           And
           God
           is
           said
           thereby
           
             to
             reveal
             his
             Righteousness
             from
             Heaven
             to
             us
             ,
          
           Rom.
           1.17
           .
           
             And
             to
             reveal
             his
             Son
             in
             us
             ,
             Gal.
          
           1.16
           .
           Now
           in
           this
           sence
           men
           are
           said
           to
           be
           justified
           by
           the
           act
           of
           Faith
           ,
           in
           regard
           Faith
           is
           the
           medium
           or
           Instrument
           ,
           whereby
           the
           Sentence
           of
           Forgiveness
           is
           terminated
           in
           their
           Consciences
           ;
           which
           is
           daily
           made
           more
           plain
           ,
           and
           legible
           ,
           by
           the
           operation
           of
           the
           Spirit
           b
           ,
           sealing
           ,
           and
           witnessing
           unto
           them
           their
           peace
           and
           reconciliation
           with
           God
           *
           .
           Whereas
           unbelievers
           look
           on
           God
           as
           their
           enemy
           ,
           and
           consequently
           all
           their
           life
           time
           are
           held
           in
           bondage
           through
           the
           fear
           of
           wrath
           .
           A
           true
           Believer
           hath
           peace
           ,
           liberty
           ,
           and
           boldness
           towards
           God
           ;
           he
           looks
           upon
           all
           the
           Promises
           ,
           as
           his
           own
           inheritance
           ;
           interprets
           the
           Providences
           of
           God
           (
           even
           those
           which
           Reason
           would
           construe
           in
           another
           sence
           )
           to
           be
           Fruits
           of
           Love
           ,
           and
           not
           of
           Wrath.
           
        
         
           §
           .
           12.
           
           Now
           because
           this
           Declarative
           Sentence
           ,
           by
           Faith
           is
           like
           the
           name
           written
           in
           the
           White
           Stone
           ,
           Revel
           .
           2.17
           .
           
             Which
             no
             man
             knoweth
             ,
             saving
             he
             that
             hath
             it
             :
          
           Many
           whom
           the
           Lord
           doth
           justifie
           ,
           are
           accounted
           by
           the
           world
           to
           be
           but
           Hypocrites
           ;
           others
           again
           are
           justified
           of
           men
           ,
           who
           are
           not
           justified
           in
           the
           sight
           of
           God
           *
           ;
           the
           Lord
           therefore
           hath
           another
           way
           of
           justifying
           his
           people
           ,
           to
           wit
           ,
           
             In
             foro
             mundi
          
           ,
           when
           he
           shall
           publickly
           ,
           and
           in
           the
           hearing
           of
           the
           whole
           world
           ,
           pronounce
           that
           gracious
           sentence
           ,
           
             Come
             ye
             blessed
             of
             my
             Father
             ,
             &c.
             
             Matth.
          
           25.34
           .
           Whereunto
           some
           have
           referred
           those
           words
           of
           the
           Apostle
           ,
           Acts
           3.19
           .
           
             Repent
             ,
             and
             be
             converted
             ,
             that
             your
             sins
             may
             be
             blotted
             out
             ,
             when
             the
             times
             of
             refreshing
             shall
             come
             ,
             from
             the
             presence
             of
             the
             Lord.
          
           But
           who
           so
           pleaseth
           to
           consult
           with
           
             Erasmus
             ,
             Beza
          
           ,
           and
           
           
             Ludovicus
             de
             Dieu
          
           upon
           the
           place
           ,
           shall
           finde
           there
           is
           a
           great
           mistake
           in
           our
           English
           Translators
           ,
           and
           that
           no
           such
           thing
           was
           intended
           there
           by
           the
           Holy
           Ghost
           :
           I
           grant
           ,
           that
           the
           sins
           of
           the
           Elect
           may
           be
           said
           to
           be
           then
           blotted
           out
           ,
           not
           that
           the
           remission
           of
           their
           sins
           shall
           be
           put
           off
           ,
           or
           is
           not
           compleat
           ,
           till
           the
           last
           day
           ,
           and
           till
           they
           have
           performed
           all
           the
           conditions
           required
           of
           them
           ,
           but
           because
           this
           gracious
           sentence
           shall
           be
           then
           publickly
           declared
           c
           ,
           and
           shall
           bring
           forth
           its
           Eternal
           Effect
           of
           Life
           and
           Glory
           :
           And
           in
           this
           sence
           ,
           I
           conceive
           ,
           those
           Scriptures
           may
           be
           understood
           ,
           which
           speak
           of
           our
           Justification
           ,
           as
           a
           future
           thing
           ,
           as
           Rom.
           3.30
           .
           &
           2.13
           ,
           &c.
           
        
         
           §
           .
           13.
           
           Now
           though
           we
           have
           ascribed
           Justification
           unto
           several
           times
           or
           periods
           ,
           yet
           do
           we
           not
           make
           many
           Justifications
           :
           Declared
           Justification
           (
           whether
           it
           be
           
             in
             foro
             Ecclesiae
             ,
             in
             foro
             Conscientiae
             ,
          
           or
           
             in
             foro
             mundi
          
           )
           is
           not
           another
           ,
           from
           that
           in
           the
           minde
           of
           God
           ,
           but
           the
           same
           variously
           revealed
           ;
           as
           an
           Acquittance
           in
           the
           heart
           of
           the
           Creditor
           ,
           and
           in
           a
           Paper
           ;
           a
           pardon
           in
           the
           heart
           of
           a
           Prince
           ,
           and
           inrolled
           ;
           is
           one
           and
           the
           same
           ;
           this
           manifested
           ,
           and
           the
           other
           secret
           ;
           and
           though
           there
           are
           never
           so
           many
           Copies
           written
           forth
           in
           several
           hands
           ,
           they
           do
           not
           make
           many
           Acquittances
           ,
           or
           many
           Pardons
           ,
           being
           but
           the
           Transcripts
           of
           one
           Original
           :
           So
           though
           God
           doth
           at
           sundry
           times
           ,
           and
           in
           divers
           manners
           declare
           his
           well-pleasedness
           towards
           his
           people
           ;
           yet
           is
           their
           Justification
           but
           one
           and
           the
           same
           ,
           which
           is
           perfect
           and
           compleat
           at
           once
           ,
           being
           his
           fixed
           ,
           and
           immutable
           will
           ,
           not
           to
           deal
           with
           them
           according
           to
           their
           sins
           ,
           but
           as
           Just
           and
           Righteous
           Persons
           .
           By
           that
           which
           hath
           been
           said
           ,
           it
           doth
           appear
           in
           what
           sence
           we
           assert
           ,
           
             The
             Justification
             of
             Gods
             Elect
             ,
             before
             they
             believe
             :
          
           Now
           what
           little
           weight
           there
           is
           in
           those
           Objections
           ,
           which
           are
           commonly
           brought
           against
           this
           Assertion
           ,
           will
           be
           more
           manifest
           when
           we
           have
           examined
           Mr.
           Woodbridges
           Treatise
           .
           Whos
           's
           first
           quarrel
           against
           us
           ,
           is
           ,
           for
           that
           ,
           (
           as
           he
           conceives
           )
           we
           give
           too
           little
           unto
           Faith
           ,
           P.
           2.
           
           But
           as
           it
           is
           no
           disparagement
           to
           the
           Blood
           of
           Christ
           ,
           that
           it
           doth
           not
           move
           ,
           and
           incline
           God
           to
           love
           us
           ,
           or
           to
           will
           not
           to
           punish
           us
           ;
           so
           it
           is
           no
           disparagement
           to
           Faith
           ,
           to
           say
           ,
           That
           it
           doth
           not
           concur
           with
           the
           Blood
           of
           Christ
           in
           obtaining
           our
           Justification
           ;
           but
           that
           by
           apprehending
           the
           Gospel
           ,
           it
           reveals
           and
           evidenceth
           to
           us
           that
           Justification
           which
           we
           have
           in
           Christ
           ,
           the
           proof
           whereof
           ,
           is
           the
           
           task
           of
           the
           next
           Chapter
           ;
           wherein
           I
           doubt
           not
           ,
           but
           I
           shall
           be
           able
           ,
           through
           the
           help
           of
           God
           ,
           to
           put
           by
           ,
           all
           those
           wretched
           consequences
           which
           Mr.
           W.
           hath
           endeavored
           to
           father
           upon
           this
           Position
           ,
           
             That
             Faith
             serves
             to
             evidence
             to
             us
             our
             Justification
             .
          
        
      
       
         
           CHAP.
           VIII
           .
           Wherein
           Mr.
           Woodbridges
           Exceptions
           against
           our
           saying
           ,
           [
           That
           Faith
           ,
           or
           the
           act
           of
           believing
           ,
           doth
           justifie
           no
           otherwise
           ,
           then
           as
           it
           reveals
           ,
           and
           evidenceth
           our
           Justification
           ]
           are
           Answered
           .
        
         
           THe
           first
           Charge
           which
           he
           brings
           against
           this
           Gloss
           (
           as
           he
           calls
           it
           ,
           )
           is
           ,
           
             That
             it
             is
             guilty
             of
             a
             contradiction
             to
             the
             Holy
             Ghost
             .
             It
             is
             well
             known
          
           (
           sayes
           he
           )
           
             that
             the
             Apostle
             in
             his
             Epistles
             to
             the
          
           Romans
           and
           Galatians
           ,
           
             sets
             himself
             on
             purpose
             to
             assert
             the
             Doctrine
             of
             Justification
             by
             Faith
             ,
             in
             opposition
             to
             Works
             .
             The
             Question
             between
             him
             and
             the
             Jews
             ,
             was
             not
             ,
             Whether
             we
             are
             declared
             ,
             to
             be
             justified
             by
             Faith
             or
             Works
             ;
             but
             ,
             whether
             we
             are
             justified
             by
             Faith
             or
             Works
             ,
             in
             the
             sight
             of
             God
             ,
             or
             before
             God
             :
             And
             he
             concludes
             ,
             That
             it
             is
             by
             Faith
             ,
             and
             not
             by
             Works
             ,
             &c.
             
          
           Though
           all
           this
           be
           granted
           ,
           yet
           it
           proves
           no
           contradiction
           to
           the
           Holy
           Ghost
           ,
           in
           our
           Assertion
           :
           We
           acknowledge
           that
           the
           Question
           between
           the
           Apostle
           ,
           and
           the
           Jews
           ,
           was
           not
           about
           the
           declaring
           of
           our
           Justification
           ;
           nor
           about
           the
           time
           when
           we
           are
           justified
           ;
           no
           ,
           nor
           about
           the
           condition
           ,
           upon
           which
           we
           are
           justified
           ;
           but
           concerning
           the
           matter
           of
           our
           Justification
           ,
           or
           the
           Righteousness
           ,
           whereby
           we
           are
           justified
           ;
           or
           by
           which
           we
           are
           accounted
           righteous
           .
           Now
           the
           result
           of
           his
           dispute
           is
           ,
           That
           we
           are
           justified
           by
           Faith
           ,
           and
           not
           by
           Works
           ;
           but
           then
           the
           Question
           will
           be
           ,
           How
           Faith
           is
           to
           be
           taken
           ,
           whether
           
             sensu
             proprio
          
           ,
           or
           metonymico
           ;
           whether
           we
           are
           to
           understand
           it
           of
           the
           Act
           ,
           or
           of
           the
           Object
           of
           Faith
           ?
           We
           have
           shewed
           before
           a
           ,
           that
           the
           Apostle
           in
           his
           disputes
           about
           Justification
           in
           these
           fore-mentioned
           Epistles
           ,
           
           where
           he
           opposeth
           Faith
           to
           Works
           ,
           he
           takes
           Faith
           in
           a
           Tropical
           sense
           for
           the
           Object
           ,
           and
           not
           the
           Act
           of
           Faith
           ;
           for
           else
           there
           had
           been
           no
           ground
           for
           him
           to
           make
           any
           opposition
           at
           all
           ,
           between
           Faith
           and
           Works
           ;
           and
           in
           affirming
           ,
           That
           we
           are
           justified
           by
           Faith
           ,
           he
           had
           contradicted
           himself
           in
           saying
           ,
           That
           we
           are
           not
           justified
           by
           Works
           ;
           seeing
           Faith
           ,
           or
           the
           Act
           of
           Believing
           ,
           is
           a
           work
           of
           ours
           ,
           no
           less
           then
           love
           .
           And
           therefore
           ,
           it
           is
           evident
           ,
           that
           the
           Apostle
           ,
           when
           he
           concludes
           ,
           That
           we
           are
           justified
           by
           Faith
           ,
           and
           not
           by
           Works
           ,
           understands
           by
           Faith
           ,
           the
           Object
           thereof
           ,
           to
           wit
           ,
           Righteousness
           imputed
           ,
           and
           not
           inherent
           b
           ;
           which
           ,
           by
           way
           of
           distinction
           and
           opposition
           to
           the
           other
           ,
           he
           calls
           the
           Righteousness
           of
           God
           ,
           because
           it
           is
           out
           of
           us
           ,
           in
           Christ
           ,
           God-man
           .
           The
           reason
           why
           the
           Apostle
           calls
           the
           Object
           by
           the
           name
           of
           the
           Act
           ,
           Christs
           Righteousness
           by
           the
           name
           of
           Faith
           ,
           (
           besides
           the
           elegancy
           of
           the
           Trope
           )
           is
           because
           Faith
           ascribes
           all
           unto
           Christ
           ,
           it
           being
           an
           act
           of
           self-dereliction
           ,
           a
           kinde
           of
           holy
           despair
           ,
           a
           denying
           and
           renouncing
           of
           all
           fitness
           ,
           and
           worthiness
           in
           our selves
           ;
           a
           going
           unto
           Christ
           ,
           looking
           towards
           him
           ,
           and
           a
           roulling
           of
           our selves
           upon
           his
           Alsufficiency
           c
           :
           So
           that
           in
           the
           Apostles
           sense
           ,
           we
           deny
           not
           ,
           That
           Faith
           justifieth
           in
           the
           sight
           of
           God
           ;
           Faith
           (
           I
           say
           )
           taken
           objectively
           ,
           to
           wit
           ,
           For
           Christ
           and
           his
           Righteousness
           ;
           it
           is
           for
           his
           Merits
           and
           Satisfaction
           alone
           ,
           that
           we
           are
           accounted
           Just
           and
           Righteous
           ,
           at
           Gods
           Tribunal
           .
           But
           if
           Faith
           be
           taken
           properly
           for
           the
           Act
           of
           Believing
           ,
           we
           say
           indeed
           ,
           That
           it
           onely
           evidenceth
           that
           Justification
           which
           we
           have
           in
           Christ.
           Nor
           is
           this
           any
           contradiction
           to
           the
           Holy
           Ghost
           ,
           who
           ascribes
           our
           Justification
           in
           the
           sight
           of
           God
           ,
           to
           Chr●st
           alone
           .
        
         
           §
           .
           2.
           
           Next
           he
           calls
           it
           ,
           
             A
             most
             unsound
             Assertion
             ,
             That
             Faith
             doth
             evidence
             our
             Justification
             before
             Faith.
          
           Is
           the
           Apostles
           definition
           of
           Faith
           ,
           Heb.
           11.1
           .
           
             Faith
             is
             the
             evidence
             of
             things
             not
             seen
          
           ;
           An
           unsound
           Assertion
           ?
           Though
           some
           do
           ascribe
           more
           to
           
           Faith
           ,
           then
           an
           Act
           of
           evidencing
           ,
           yet
           I
           never
           met
           with
           any
           one
           before
           ,
           that
           did
           totally
           deny
           this
           use
           thereof
           .
           All
           the
           knowledge
           that
           we
           have
           of
           our
           Justification
           ,
           is
           onely
           by
           Faith
           ,
           seeing
           it
           cannot
           be
           discerned
           by
           Sence
           or
           Reason
           ;
           either
           we
           have
           no
           evidence
           of
           our
           Justification
           ,
           and
           consequently
           do
           live
           without
           hope
           ;
           or
           ,
           if
           we
           have
           ,
           it
           is
           Faith
           that
           doth
           evidence
           it
           to
           our
           souls
           .
           Now
           let
           our
           Justification
           be
           when
           it
           will
           ,
           if
           Faith
           doth
           evidence
           it
           ,
           it
           will
           follow
           ,
           That
           our
           Justification
           was
           before
           that
           Evidencing
           act
           of
           Faith
           ;
           for
           
             actu●
             pendet
             ab
             objecto
          
           ,
           the
           Object
           is
           before
           the
           Act.
           But
           I
           will
           not
           anticipate
           Mr.
           Woodbridges
           Reasons
           .
        
         
           §
           .
           3.
           
           If
           (
           sayes
           he
           )
           
             Faith
             doth
             evidence
             our
             Justification
             ;
             it
             is
             either
             improperly
             ,
             as
             an
             effect
             doth
             argue
             the
             cause
             ,
             as
             laughing
             and
             crying
             ,
             may
             he
             said
             to
             evidence
             reason
             in
             a
             Childe
             ,
             &c.
             
             Or
             else
             properly
             ;
             and
             thus
             either
             immediately
             and
             axiomatically
             or
             remotely
             and
             syllogistically
             .
          
        
         
           (
           1
           )
           
             Faith
             doth
             not
             evidence
             Justification
             improperly
             ,
             as
             the
             Effect
             doth
             argue
             the
             Cause
             .
          
           I
           shall
           readily
           grant
           him
           ,
           that
           Faith
           doth
           not
           justifie
           evidentially
           ,
           as
           a
           mark
           ,
           sign
           ,
           or
           token
           ,
           but
           as
           a
           knowledge
           ,
           and
           adherence
           unto
           Christ
           ,
           our
           Justifier
           ;
           
           as
           that
           Organ
           ,
           or
           Instrument
           ,
           whereby
           we
           look
           not
           upon
           our
           Faith
           ,
           but
           upon
           Christ
           our
           Righteousness
           ;
           and
           by
           the
           same
           Faith
           do
           cleave
           unto
           him
           .
           They
           that
           make
           Faith
           a
           condition
           of
           our
           Justification
           ,
           use
           it
           but
           as
           a
           sign
           ,
           or
           as
           an
           argument
           affected
           to
           prove
           ,
           That
           a
           person
           is
           justified
           ;
           seeing
           ,
           that
           where
           one
           is
           ,
           the
           other
           is
           also
           ;
           where
           there
           is
           Faith
           ,
           there
           is
           Justification
           ;
           and
           for
           this
           cause
           innumerable
           other
           signs
           ,
           and
           marks
           ,
           are
           brought
           in
           to
           evidence
           this
           sign
           ;
           which
           are
           more
           obscure
           and
           difficult
           to
           be
           known
           ,
           then
           Faith
           it self
           ,
           nay
           ,
           which
           cannot
           be
           known
           to
           be
           effects
           of
           Blessedness
           ,
           
             but
             by
             Faith
          
           ;
           whereby
           poor
           souls
           ,
           either
           
             walk
             in
             darkness
          
           ,
           live
           in
           a
           doubting
           ,
           and
           uncertain
           condition
           all
           their
           days
           ;
           or
           else
           
             compass
             themselves
             about
             with
             sparks
             of
             their
             own
             kindling
             ,
          
           
           
             and
             walk
             in
             the
             light
             of
             their
             own
             fire
          
           ;
           fetching
           their
           comfort
           ,
           from
           Faith
           ,
           and
           not
           by
           Faith
           ,
           from
           Christ.
           Though
           I
           might
           fairly
           pass
           by
           this
           Branch
           of
           his
           Dilemma
           ,
           it
           being
           none
           of
           my
           Tenent
           ,
           and
           favored
           more
           by
           his
           own
           ,
           then
           my
           opinion
           ;
           yet
           I
           shall
           briefly
           give
           my
           fence
           of
           his
           Reasons
           ,
           That
           Faith
           doth
           not
           evidence
           Justification
           as
           a
           sign
           .
        
         
           §
           .
           4.
           
           His
           first
           Reason
           is
           ,
           because
           then
           
             Justification
             by
             Faith
             ,
             would
             
             not
             necessarily
             be
             so
             much
             as
             Justification
             in
             our
             Consciences
             :
             A
             Christian
             may
             have
             Faith
             ,
             and
             yet
             not
             have
             the
             evidence
             ,
             that
             he
             himself
             is
             justified
             :
             Many
             Christians
             have
             that
             in
             them
             ,
             which
             would
             prove
             them
             justified
             ,
             whiles
             yet
             their
             Consciences
             do
             accuse
             and
             condemn
             them
             .
          
           To
           which
           I
           Answer
           ,
           1.
           
           That
           Mr.
           W.
           may
           be
           pleased
           to
           consider
           ,
           how
           well
           this
           agrees
           with
           that
           passage
           of
           his
           ,
           Pag.
           15.
           
           Where
           he
           alledgeth
           the
           words
           of
           the
           Apostle
           ,
           1
           John
           3.20
           .
           to
           prove
           ,
           That
           if
           our
           hearts
           do
           condemn
           us
           ,
           God
           doth
           much
           more
           condemn
           us
           .
           2.
           
           I
           should
           grant
           him
           ,
           That
           if
           Faith
           did
           evidence
           our
           Justification
           ,
           onely
           as
           a
           sign
           ,
           or
           some
           remote
           effect
           thereof
           ,
           like
           other
           works
           of
           Sanctification
           ,
           it
           would
           be
           but
           a
           dark
           and
           unsatisfying
           evidence
           .
           3.
           
           Whereas
           he
           sayes
           ,
           That
           doubting
           Christians
           have
           something
           in
           them
           ,
           that
           would
           prove
           them
           justified
           ;
           either
           it
           is
           something
           that
           precedes
           Faith
           ,
           or
           something
           that
           follows
           Faith
           ,
           or
           else
           Faith
           it self
           .
           First
           ,
           Nothing
           that
           precedes
           Faith
           ,
           doth
           prove
           a
           man
           justified
           ;
           secondly
           ,
           Nothing
           that
           follows
           Faith
           ,
           is
           so
           apt
           to
           prove
           it
           ,
           as
           Faith
           it self
           ,
           because
           it
           is
           the
           first
           d
           of
           all
           Inherent
           Graces
           ;
           it
           is
           by
           Faith
           ,
           that
           we
           know
           our
           Love
           ,
           Patience
           ,
           &c.
           to
           be
           Fruits
           unto
           God
           ;
           whereas
           some
           make
           doubting
           to
           be
           a
           sign
           of
           Faith
           ,
           they
           may
           as
           well
           make
           darkness
           a
           sign
           of
           light
           ,
           it
           being
           in
           its
           own
           nature
           contrary
           thereunto
           ;
           and
           therefore
           it
           must
           be
           proved
           by
           Faith
           it self
           .
           4.
           
           Though
           a
           true
           Christian
           may
           have
           a
           doubting
           ,
           accusing
           Conscience
           (
           as
           doubtless
           there
           is
           flesh
           and
           corruption
           in
           their
           Consciences
           ,
           as
           well
           as
           in
           their
           other
           faculties
           ;
           and
           there
           is
           no
           sin
           ,
           whereunto
           we
           have
           more
           ,
           and
           stronger
           temptations
           ,
           then
           to
           unbelief
           ;
           )
           yet
           wheresoever
           there
           is
           Faith
           ,
           there
           is
           some
           evidence
           of
           this
           Grace
           ;
           as
           in
           the
           least
           spark
           of
           fire
           there
           is
           light
           ,
           though
           not
           so
           much
           as
           in
           a
           flame
           :
           And
           the
           least
           twinkling
           Star
           gives
           us
           some
           light
           ,
           though
           not
           enough
           to
           dispel
           the
           darkness
           ,
           or
           to
           make
           it
           day
           :
           There
           are
           several
           degrees
           of
           Faith
           ,
           there
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           strong
           Faith
           ,
           and
           a
           weak
           Faith.
           Now
           the
           least
           degree
           of
           Faith
           ,
           carries
           some
           light
           ,
           and
           evidence
           therewith
           ;
           and
           according
           to
           the
           measure
           of
           Faith
           ,
           is
           the
           evidence
           ,
           and
           perswasion
           of
           our
           Justification
           .
        
         
           §
           .
           5.
           
           Secondly
           ,
           He
           urgeth
           ,
           
             If
             Faith
             did
             evidence
             Justification
             ,
             as
             an
             effect
             of
             it
             ,
             then
             we
             might
             as
             truly
             be
             said
             to
             be
             faithed
             by
             our
             Justification
             ,
             as
             to
             be
             justified
             by
             our
             Faith.
          
           I
           see
           no
           absurdity
           at
           all
           ,
           to
           say
           ,
           That
           Faith
           is
           from
           Justification
           
           causally
           ,
           and
           Justification
           by
           Faith
           evidentially
           :
           That
           Grace
           which
           justifies
           us
           ,
           is
           the
           Cause
           and
           Fountain
           of
           all
           good
           things
           whatsoever
           ,
           both
           of
           Spiritual
           and
           Temporal
           Blessings
           ,
           and
           more
           especially
           of
           Faith
           ,
           2
           Pet.
           1.1
           .
           Phil.
           1.29
           .
           Yet
           doth
           it
           not
           follow
           ,
           That
           [
           
             We
             must
             invert
             the
             order
             of
             the
             Gospel
             ,
             and
             instead
             of
             saying
             ,
             Believe
             ,
             and
             thou
             shalt
             be
             justified
             ;
             we
             must
             say
             hence
             forward
             ,
             Thou
             art
             justified
             ,
             therefore
             believe
             .
          
           ]
           (
           1
           )
           Because
           it
           is
           not
           the
           priviledge
           of
           all
           men
           ,
           to
           whom
           we
           Preach
           ,
           but
           onely
           of
           the
           Elect
           of
           God
           :
           And
           (
           2
           )
           because
           we
           know
           not
           ,
           who
           are
           justified
           ,
           no
           more
           then
           who
           are
           elected
           ;
           though
           Faith
           be
           an
           effect
           ,
           or
           sign
           of
           Election
           ,
           yet
           it
           doth
           not
           follow
           ,
           that
           we
           must
           say
           to
           any
           ,
           Thou
           art
           elected
           ,
           therefore
           believe
           .
           (
           3
           )
           When
           the
           cause
           is
           not
           
             notior
             effectu
          
           ,
           we
           must
           ascend
           from
           the
           effect
           to
           the
           cause
           ,
           as
           in
           the
           present
           case
           .
        
         
           §
           .
           6.
           
           Thirdly
           ,
           He
           loads
           it
           with
           this
           seeming
           absurdity
           ,
           
             That
             then
             it
             will
             unavoidably
             follow
             ,
             That
             we
             are
             justified
             by
             works
             ,
             as
             well
             as
             by
             Faith
             ;
             for
             works
             are
             an
             effect
             of
             Justification
             ,
             as
             well
             as
             Faith.
          
           (
           1
           )
           It
           follows
           unavoidably
           from
           his
           own
           opinion
           :
           For
           if
           Faith
           be
           taken
           in
           a
           proper
           sence
           ,
           for
           the
           Act
           of
           Believing
           ,
           it
           follows
           ,
           That
           we
           are
           justified
           by
           a
           work
           of
           our
           own
           ;
           or
           ,
           if
           Faith
           be
           the
           condition
           of
           Justification
           ,
           it
           will
           follow
           likewise
           ,
           That
           we
           are
           no
           more
           justified
           by
           Faith
           ,
           then
           by
           other
           works
           ,
           as
           Repentance
           ,
           Charity
           ,
           &c.
           
           Which
           Mr.
           W.
           and
           others
           of
           his
           strain
           *
           ,
           do
           make
           the
           conditions
           of
           their
           supposed
           Justification
           ;
           so
           that
           he
           is
           like
           to
           father
           the
           Childe
           ,
           which
           he
           hath
           sought
           to
           lay
           at
           our
           doors
           .
           (
           2
           )
           It
           is
           not
           denied
           ,
           That
           Works
           do
           declare
           ,
           and
           evidence
           our
           Justification
           ;
           where
           the
           Apostle
           denies
           our
           Justification
           to
           be
           by
           Works
           ,
           he
           speaks
           of
           our
           real
           and
           formal
           Justification
           in
           the
           sight
           of
           God
           ,
           which
           he
           affirms
           ,
           is
           by
           Faith
           ,
           scil
           .
           Objectively
           taken
           ,
           and
           not
           of
           the
           declaring
           or
           evidencing
           of
           our
           Justification
           ;
           which
           Saint
           James
           in
           his
           Epistle
           attributes
           to
           Works
           ,
           in
           reference
           to
           men
           ;
           and
           other
           Scriptures
           to
           Faith
           ,
           in
           reference
           to
           the
           Conscience
           of
           the
           person
           justified
           ,
           Romans
           1.17
           .
           Galatians
           2.16
           .
           (
           3
           )
           Though
           works
           be
           the
           effect
           of
           justification
           as
           well
           as
           faith
           ,
           yet
           it
           will
           no
           follow
           ,
           that
           works
           do
           evidence
           our
           justificationas
           well
           as
           faith
           doth
           .
           (
           1
           )
           Because
           every
           effect
           is
           not
           apt
           to
           evidence
           its
           cause
           ;
           especially
           when
           the
           same
           effect
           may
           proceed
           from
           severall
           causes
           ;
           as
           smoak
           is
           not
           so
           certaine
           an
           evidence
           of
           fire
           as
           
           light
           and
           heat
           is
           ;
           because
           steems
           and
           mists
           are
           so
           like
           to
           smoak
           ;
           so
           works
           do
           not
           evidence
           our
           justification
           so
           clearly
           and
           certainly
           〈◊〉
           Faith
           doth
           ,
           because
           works
           may
           proceed
           from
           principles
           of
           natural
           ingenuity
           and
           morality
           ,
           &c.
           as
           those
           Heathens
           have
           performed
           .
           (
           2
           )
           Because
           every
           effect
           doth
           not
           evidence
           to
           every
           faculty
           a
           like
           ,
           but
           this
           to
           one
           ,
           and
           that
           to
           another
           ;
           as
           for
           instance
           ,
           forme
           ,
           or
           Physiognomy
           doth
           evidence
           a
           man
           to
           sence
           ,
           but
           yet
           reason
           requires
           another
           manner
           of
           evidence
           ;
           so
           conscience
           requires
           a
           better
           evidence
           of
           our
           justification
           then
           works
           can
           give
           :
           Work●
           do
           evidence
           it
           in
           the
           judgement
           of
           charity
           ,
           and
           before
           men
           ;
           but
           they
           do
           not
           evidence
           it
           in
           the
           judgement
           of
           infallibility
           ,
           or
           with
           that
           clearnesse
           and
           demonstrative
           certainty
           which
           the
           conscience
           requires
           ;
           conscience
           will
           need
           a
           better
           evidence
           then
           works
           can
           give
           .
           Paul
           could
           plead
           his
           works
           before
           men
           ,
           2
           Cor.
           1.12
           .
           which
           yet
           he
           never
           mentions
           in
           the
           pleas
           of
           his
           conscience
           towards
           God
           ,
           and
           that
           which
           conscience
           dares
           not
           plead
           before
           God
           ,
           can
           bee
           no
           good
           evidence
           unto
           conscience
           .
        
         
           §
           .
           7.
           
           The
           other
           horn
           of
           his
           Dilemma
           will
           be
           frayd
           as
           easily
           as
           the
           former
           .
           Faith
           (
           saith
           he
           )
           
             doth
             not
             evidence
             justification
             properly
             ;
             for
             then
             it
             must
             doe
             it
             either
             immediately
             ,
             and
             Axiomatically
             ,
             as
             it
             is
             an
             assent
             to
             this
             Proposition
             ,
          
           [
           I
           am
           justified
           ]
           
             or
             else
             remotely
             and
             syllogistically
             ,
             by
             drawing
             a
             particular
             conclusion
             of
             our
             own
             justification
             ,
             out
             of
             generall
             propositions
             .
             But
             Faith
             doth
             not
             evidence
             our
             justification
             Axiomatically
             ,
             &c.
             
             For
          
           (
           1
           )
           
             There
             is
             no
             such
             thing
             written
             ,
             the
             Scripture
             doth
             no
             where
             say
             ,
             Thou
          
           Paul
           ,
           thou
           Peter
           ,
           
             or
             thou
          
           Thomas
           
             art
             justified
          
           ;
           Ergo
           ,
           
             Justification
             cannot
             be
             evidenced
             by
             Faith
             immediately
             .
          
        
         
           
             Mr.
             W.
          
           here
           mistakes
           the
           nature
           of
           true
           justifying
           Faith
           ,
           who
           (
           it
           seems
           )
           conceives
           it
           to
           be
           a
           bare
           intellectuall
           assent
           to
           the
           truth
           of
           a
           Proposition
           ;
           
           (
           such
           as
           Devils
           and
           Reprobates
           may
           attaine
           unto
           )
           contrary
           to
           all
           Orthodox
           Divines
           ,
           who
           doe
           place
           Faith
           more
           in
           the
           Will
           then
           in
           the
           Understanding
           .
           Justifying
           Faith
           essentially
           include
           .
           1.
           
           An
           assent
           of
           the
           understanding
           to
           the
           truth
           of
           the
           Scriptures
           ,
           revealing
           the
           sole-sufficiency
           of
           Christ
           for
           the
           reconciliation
           of
           sinners
           ,
           and
           the
           non-imputation
           of
           sin
           ;
           as
           also
           the
           will
           and
           command
           of
           God
           ,
           that
           all
           men
           should
           beleeve
           in
           him
           alone
           for
           life
           and
           salvation
           .
           2
           ,
           a
           Fiduciall
           adherence
           and
           reliance
           of
           the
           will
           upon
           
           the
           same
           Christ
           ,
           the
           understanding
           being
           made
           effectually
           to
           assent
           and
           subscribe
           to
           the
           fore-mentioned
           propositions
           ,
           
             sub
             ratione
             veri
          
           ,
           the
           will
           is
           also
           powerfully
           drawne
           to
           accept
           ,
           imbrace
           ,
           and
           adhere
           unto
           Christ
           
             sub
             natione
             boni
          
           .
           Our
           Divines
           f
           doe
           include
           both
           these
           acts
           in
           the
           definition
           of
           Faith
           making
           it
           to
           be
           
             fiducialis
             assensus
          
           ,
           or
           
             assensus
             cum
             gustu
          
           :
           such
           an
           assent
           unto
           the
           truths
           of
           the
           Gospell
           ,
           as
           that
           withall
           ,
           the
           soule
           tastes
           an
           ineffable
           sweetnesse
           in
           the
           same
           ;
           and
           thereupon
           ●esteth
           ,
           and
           relieth
           upon
           Christ
           for
           all
           the
           benefits
           of
           his
           death
           .
           They
           make
           the
           principall
           act
           of
           Faith
           to
           be
           the
           reliance
           of
           the
           heart
           or
           wil
           upon
           Jesus
           Christ
           ,
           and
           therefore
           they
           determine
           ,
           that
           the
           object
           of
           Justifying
           Faith
           is
           not
           a
           Proposition
           or
           Axiom
           ,
           but
           Christ
           ,
           &
           the
           mercy
           of
           God
           in
           Christ
           g
           on
           whom
           ,
           whosoever
           rests
           and
           roules
           himselfe
           ,
           upon
           the
           call
           of
           the
           Gospel
           ,
           hath
           a
           certain
           evidence
           of
           his
           Interest
           in
           Christ
           ,
           and
           in
           all
           the
           treasures
           of
           righteousnesse
           and
           remission
           that
           are
           in
           him
           ;
           according
           to
           the
           degree
           of
           his
           affiance
           ,
           or
           his
           taste
           of
           sweetnesse
           in
           Christ
           ,
           is
           his
           evidence
           or
           assurance
           of
           his
           owne
           interest
           and
           propriety
           in
           him
           ;
           There
           is
           no
           sense
           that
           doth
           apprehend
           its
           object
           with
           more
           certainty
           then
           that
           of
           Tasting
           ;
           as
           he
           that
           tastes
           hony
           ,
           knows
           both
           the
           sweetnesse
           thereof
           ,
           and
           that
           he
           himselfe
           injoyes
           it
           ;
           So
           he
           that
           tastes
           the
           sweetnesse
           of
           the
           Gospell
           Promises
           ,
           and
           of
           that
           precious
           Grace
           which
           is
           therein
           revealed
           ,
           knows
           his
           interest
           and
           propriety
           therein
           .
           It
           is
           observed
           of
           Jonathan
           ,
           1
           Sam.
           14.27
           .
           
             When
             he
             tasted
             a
             little
             hony
             ,
             his
             eyes
             were
             inlightned
          
           ;
           and
           the
           Psalmist
           exhorts
           us
           
             to
             taste
             and
             see
             how
             good
             the
             Lord
             is
             .
          
           The
           soule
           that
           tastes
           ,
           
             i.
             e.
          
           beleeves
           the
           Gospell
           ,
           and
           the
           goodnesse
           of
           God
           therein
           revealed
           to
           sinners
           ,
           sees
           and
           knowes
           his
           interest
           therein
           ;
           for
           all
           manner
           of
           sweetnesse
           ,
           is
           a
           consequent
           and
           effect
           of
           some
           propriety
           which
           we
           have
           in
           that
           good
           thing
           that
           causeth
           it
           ,
           unto
           which
           ,
           the
           nearer
           our
           interest
           is
           ,
           the
           greater
           is
           the
           sweetnesse
           which
           we
           find
           in
           it
           :
           The
           Soul
           cannot
           taste
           any
           reall
           sweetnesse
           in
           Christ
           ,
           and
           the
           Gospel
           ,
           but
           must
           needs
           have
           some
           evidence
           of
           his
           interest
           ,
           propriety
           ,
           and
           title
           to
           him
           .
           Now
           because
           (
           as
           Dr.
           Ames
           observes
           )
           by
           this
           act
           of
           Faith
           ,
           wherewith
           we
           rest
           and
           rely
           upon
           Christ
           ,
           proposed
           to
           us
           in
           the
           Gospell
           ,
           we
           doe
           immediately
           attaine
           to
           the
           assurance
           of
           this
           Truth
           [
           
             that
             my
             sins
             in
             particular
             are
             pardoned
             by
             Jesus
             Christ
             ,
          
           ]
           therefore
           some
           have
           seemed
           to
           speake
           as
           if
           this
           Proposition
           ,
           [
           
             I
             am
             Justified
             ,
             my
             sins
             are
             forgiven
             me
          
           ]
           
           were
           the
           
             proper
             object
             of
             Justifying
             Faith.
          
           I
           shall
           not
           stand
           to
           defend
           this
           Expression
           ,
           though
           the
           Doctor
           doth
           highly
           approve
           of
           it
           h
           ;
           Nor
           will
           I
           quarrell
           with
           Mr.
           W.
           about
           his
           Expression
           ,
           though
           I
           conceive
           his
           terme
           ,
           Axiomatical
           is
           somewhat
           too
           narrow
           ;
           for
           Faith
           may
           be
           said
           to
           evidence
           our
           Justification
           immediately
           ,
           though
           it
           doth
           it
           not
           .
           Axiomatically
           ,
           but
           Organically
           ,
           to
           wit
           ,
           as
           it
           is
           the
           organ
           or
           Instrument
           whereby
           we
           doe
           apprehend
           and
           adhere
           unto
           Christ
           ,
           by
           whom
           we
           are
           justified
           in
           the
           sight
           of
           God
           ;
           the
           latter
           term
           is
           more
           adequate
           to
           the
           nature
           of
           Faith
           ,
           which
           is
           not
           only
           the
           assent
           of
           the
           Mind
           ,
           but
           the
           adhesion
           of
           the
           Will
           to
           the
           object
           beleeved
           .
           But
           I
           shall
           yeeld
           him
           his
           term
           ,
           and
           do
           say
           ,
           that
           Faith
           may
           be
           said
           to
           evidence
           our
           Justification
           Axiomatically
           ,
           yet
           not
           by
           assenting
           to
           that
           which
           is
           not
           revealed
           ;
           but
           by
           assenting
           to
           ,
           and
           withall
           ,
           tasting
           and
           relishing
           ,
           those
           indefinite
           and
           general
           Propositions
           ,
           Invitations
           ,
           and
           Promises
           ,
           that
           are
           held
           forth
           to
           us
           in
           the
           Gospell
           ,
           which
           by
           a
           secret
           and
           inscrutable
           worke
           of
           the
           Holy
           Spirit
           ,
           are
           applyed
           and
           made
           particular
           to
           the
           soule
           of
           a
           true
           beleever
           i
           ,
           for
           otherwise
           he
           could
           never
           taste
           any
           sweetnesse
           in
           them
           .
           So
           that
           Mr.
           Woodbridges
           exclamation
           against
           
             a
             carnall
             ,
             presumptuous
             ,
             and
             soule-damning
             Faith
             ,
          
           is
           altogether
           impertinent
           ,
           seeing
           we
           doe
           not
           say
           ,
           that
           a
           man
           is
           justified
           by
           his
           assent
           to
           written
           ,
           and
           therefore
           ,
           much
           lesse
           to
           unwritten
           verities
           :
           If
           Justifying
           Faith
           were
           no
           more
           then
           an
           Axiomaticall
           assent
           (
           as
           Mr.
           W.
           seems
           to
           intimate
           it
           is
           )
           I
           see
           no
           reason
           ,
           why
           all
           they
           ,
           that
           have
           such
           a
           Faith
           ,
           as
           Devils
           and
           Reprobates
           ,
           who
           beleeve
           with
           an
           historical
           assent
           ,
           should
           not
           be
           justified
           ;
           this
           is
           
             really
             ,
             the
             carnall
             ,
             presumptuous
             ,
             damning
             Faith
             of
             the
             world
             .
          
        
         
           §
           .
           8.
           
           His
           second
           reason
           against
           Faiths
           ev●dencing
           our
           Justification
           Axiomatically
           ,
           is
           nothing
           to
           the
           purpose
           [
           
             The
             Faith
          
           (
           saith
           he
           )
           
             by
             which
             we
             are
             justified
             ,
             is
             the
             Faith
             which
             the
             Apostles
             and
             Ministers
             of
             the
             Gospel
             are
             to
             preach
             to
             the
             whole
             world
             ,
             and
             to
             presse
             it
             upon
             their
             consciences
             .
          
           Act.
           20.21.13.38.39
           .
           
             But
             we
             cannot
             presse
             upon
             every
             man
             in
             the
             world
             to
             beleeve
             that
             he
             is
             Justified
             ,
             &c.
          
           ]
           Seeing
           we
           do
           not
           presse
           every
           man
           to
           beleeve
           that
           he
           is
           justified
           ,
           though
           (
           according
           to
           our
           commission
           given
           us
           from
           Christ
           )
           we
           do
           presse
           all
           men
           to
           beleeve
           k
           ,
           1.
           
           
             Assensu
             intellectus
          
           to
           acknowlege
           that
           there
           is
           a
           sufficiency
           of
           merit
           in
           Christ
           for
           the
           Justification
           of
           Sinners
           ;
           that
           they
           themselves
           are
           
           such
           ,
           and
           that
           it
           is
           impossible
           for
           them
           to
           escape
           the
           curse
           by
           any
           other
           means
           .
           2.
           
           
             Amplexu
             ,
             vel
             motu
             voluntatis
          
           ,
           to
           accept
           ,
           embrace
           ,
           and
           cleave
           unto
           Jesus
           Christ
           ,
           being
           infinitely
           better
           for
           them
           ,
           then
           all
           the
           world
           besides
           .
           By
           this
           it
           will
           appear
           ,
           what
           little
           reason
           .
           Mr.
           W.
           hath
           to
           charge
           us
           with
           pressing
           men
           to
           
             believe
             a
             lie
          
           ,
           seeing
           we
           require
           no
           mans
           assent
           to
           any
           thing
           ,
           which
           is
           not
           true
           .
           We
           do
           not
           press
           every
           man
           to
           believe
           ,
           That
           he
           is
           justified
           ,
           but
           to
           believe
           ,
           that
           there
           is
           a
           sufficiency
           in
           Christ
           for
           his
           Justification
           ,
           and
           to
           relie
           upon
           him
           ,
           and
           him
           alone
           ,
           for
           this
           Benefit
           .
        
         
           §
           .
           9.
           
           So
           that
           there
           will
           be
           no
           
             need
             for
             Mr.
          
           Eyre
           
             to
             retract
             his
             Sermons
             as
             falshoods
             ,
             which
             he
             hath
             formerly
             preached
             against
             Universal
             Redemption
             :
          
           For
           though
           the
           command
           of
           believing
           be
           to
           be
           pressed
           upon
           all
           men
           (
           in
           that
           manner
           as
           hath
           been
           shewn
           )
           yet
           it
           will
           not
           follow
           ,
           that
           Christ
           died
           for
           all
           men
           .
           It
           seems
           Mr.
           W.
           is
           offended
           at
           those
           Sermons
           of
           mine
           ,
           since
           he
           hath
           had
           a
           smack
           of
           Mr.
           B.
           notions
           ,
           That
           Christ
           died
           conditionally
           for
           all
           men
           ;
           yea
           ,
           for
           the
           Reprobates
           themselves
           ;
           which
           though
           it
           be
           countenanced
           with
           the
           names
           of
           
             Cameron
             ,
             Testardus
          
           ,
           and
           Amyraldus
           ,
           &
           of
           some
           others
           ,
           who
           are
           of
           great
           note
           amongst
           our
           own
           ;
           yet
           (
           may
           I
           have
           leave
           to
           speak
           my
           minde
           )
           I
           conceive
           it
           to
           be
           very
           unsound
           :
           For
           1.
           
           To
           say
           that
           Christ
           died
           for
           any
           ,
           upon
           an
           impossible
           condition
           ,
           is
           to
           say
           ,
           That
           he
           died
           in
           vain
           ,
           at
           least
           so
           far
           ,
           or
           in
           respect
           of
           them
           ,
           which
           the
           Apostle
           looks
           upon
           ,
           as
           a
           gross
           absurdity
           ,
           Gal.
           2.21
           .
           2.
           
           For
           whom
           Christ
           died
           ,
           he
           without
           doubt
           purchased
           Faith
           ,
           and
           all
           necessary
           good
           things
           .
           This
           the
           Apostle
           accounts
           unquestionable
           ,
           Rom.
           8.32
           .
           
             He
             that
             spared
             not
             his
             own
             Son
             ,
             but
             gave
             him
             to
             death
             for
             us
             all
             ,
             how
             shall
             he
             not
             with
             him
             also
             freely
             give
             us
             all
             things
             ?
          
           What
           is
           Mr.
           Woodbridges
           Judgement
           in
           this
           point
           ,
           I
           cannot
           tell
           ,
           nor
           doth
           it
           much
           matter
           that
           I
           should
           enquire
           .
           I
           need
           not
           inform
           him
           what
           advantage
           they
           that
           are
           for
           Universal
           Redemption
           in
           the
           grossest
           sence
           ,
           do
           make
           of
           his
           Doctrine
           of
           a
           Conditional
           Justification
           ,
           impetrated
           by
           the
           death
           of
           Christ
           :
           It
           is
           the
           onely
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           that
           they
           have
           to
           shelter
           their
           heads
           withal
           ;
           when
           they
           are
           pressed
           ,
           That
           if
           Christ
           died
           for
           all
           ,
           then
           all
           shall
           be
           saved
           ,
           because
           it
           must
           needs
           be
           ,
           that
           Christ
           must
           have
           the
           purchases
           of
           his
           death
           ,
           John
           11.42
           .
           Isa.
           53.11
           .
           No
           (
           say
           they
           l
           )
           
             it
             will
             not
             follow
             ,
             because
             some
             do
             not
             perform
             the
             condition
             required
             on
             their
             parts
             .
          
           [
           These
           two
           Propositions
           ,
           Christ
           redeemed
           all
           men
           ,
           and
           
           yet
           the
           impenitent
           ,
           unbelieving
           ,
           and
           reprobate
           World
           ,
           shall
           never
           be
           saved
           by
           him
           ,
           may
           be
           easily
           reconciled
           ;
           because
           the
           benefits
           of
           Christs
           death
           are
           given
           upon
           condition
           ,
           not
           absolutely
           ;
           and
           therefore
           they
           that
           do
           not
           perform
           the
           condition
           ,
           shall
           never
           be
           saved
           by
           his
           death
           .
           ]
           It
           were
           easie
           to
           shew
           that
           this
           salvability
           ,
           or
           conditional
           Salvation
           ,
           is
           the
           very
           Corner
           Stone
           in
           the
           Remonstrants
           building
           .
        
         
           §
           .
           10.
           
           This
           passage
           puts
           me
           in
           minde
           of
           two
           absurdities
           which
           Mr.
           
             J.
             Woodbridge
          
           ,
           my
           Antagonists
           Brother
           ,
           (
           who
           a
           while
           after
           came
           and
           preached
           over
           his
           Brothers
           Arguments
           ,
           with
           some
           small
           Additions
           )
           charged
           upon
           our
           Doctrine
           .
           The
           first
           was
           ,
           
             That
             it
             doth
             necessarily
             infer
             Universal
             Redemption
             .
          
           Will
           it
           follow
           ,
           That
           because
           the
           Elect
           are
           justified
           
             in
             for●
             Dei
          
           ,
           before
           they
           believe
           ;
           therefore
           all
           men
           are
           redeemed
           ,
           and
           justified
           ?
           One
           may
           as
           well
           reason
           ,
           Some
           men
           were
           elected
           before
           they
           believed
           ,
           Ergo
           All
           men
           were
           elected
           .
           Perhaps
           he
           will
           say
           ,
           we
           cannot
           press
           or
           exhort
           every
           man
           to
           believe
           ,
           That
           he
           is
           justified
           ,
           unless
           all
           men
           are
           justified
           :
           There
           is
           no
           more
           necessity
           ,
           that
           we
           should
           press
           every
           man
           to
           believe
           that
           he
           is
           justified
           ,
           then
           ,
           that
           he
           is
           elected
           :
           This
           is
           pitifully
           inconsequent
           .
           The
           second
           was
           ,
           
             That
             it
             raseth
             the
             Foundation
             of
             all
             actions
             ,
             tending
             to
             the
             gathering
             and
             reforming
             of
             Churches
             ;
             why
             should
             any
             be
             excluded
             from
             Church
             Ordinances
             ,
             if
             they
             are
             justified
             ?
          
           (
           1
           )
           I
           must
           tell
           him
           ,
           That
           I
           cannot
           think
           him
           an
           hearty
           friend
           to
           the
           gathering
           and
           reforming
           of
           Churches
           ,
           who
           deserted
           a
           Congregation
           in
           
             New
             England
          
           ,
           whereof
           he
           was
           Pastor
           ,
           to
           become
           a
           Parish
           Parson
           in
           the
           Old
           ;
           and
           not
           onely
           so
           ,
           but
           hath
           stood
           to
           maintaine
           that
           Parishes
           are
           true
           Churches
           m
           .
           It
           is
           like
           Barford
           in
           
             Old
             England
          
           ,
           is
           (
           if
           not
           a
           purer
           Church
           )
           yet
           a
           better
           Parsonage
           then
           Andover
           in
           the
           New.
           We
           are
           not
           much
           beholding
           to
           
             New
             England
          
           for
           such
           Reformers
           .
           (
           2
           )
           If
           we
           may
           judge
           of
           a
           mans
           principles
           by
           his
           practise
           ,
           we
           should
           then
           believe
           ,
           that
           he
           himself
           holds
           Universal
           Justification
           ,
           at
           least
           ,
           within
           the
           bounds
           of
           his
           own
           Parish
           ;
           for
           ,
           as
           I
           am
           informed
           ,
           he
           makes
           no
           distinction
           at
           all
           in
           this
           behalf
           .
           I
           am
           ashamed
           to
           hear
           men
           to
           talk
           of
           Reformation
           ,
           who
           tread
           Antipodes
           to
           it
           ;
           especially
           ,
           when
           they
           have
           liberty
           to
           follow
           the
           dictates
           of
           their
           Consciences
           .
           But
           (
           3
           )
           I
           had
           thought
           he
           had
           known
           ,
           that
           
             de
             occultis
             non
             judicat
             ecclesia
          
           ;
           and
           that
           Election
           and
           Justification
           ,
           are
           not
           
           the
           rule
           of
           admitting
           persons
           into
           Church
           Communion
           ,
           but
           their
           found
           Profession
           ,
           and
           suitable
           Conversation
           .
           A
           Reprobate
           ,
           or
           unjustified
           person
           ,
           may
           lawfully
           be
           admitted
           into
           ,
           and
           an
           Elect
           person
           may
           as
           lawfully
           be
           excluded
           out
           of
           a
           Church
           .
           I
           dare
           not
           say
           ,
           That
           the
           excommunicated
           person
           at
           Corinth
           ,
           and
           others
           under
           that
           censure
           ,
           were
           not
           justified
           :
           The
           evidence
           we
           have
           of
           mens
           Justification
           ,
           is
           but
           the
           judgement
           of
           rational
           charity
           ,
           and
           not
           of
           infallibility
           .
           But
           enough
           of
           this
           ,
           I
           shall
           return
           again
           to
           his
           Brother
           
             B.
             W.
          
           who
           I
           suppose
           will
           not
           own
           such
           irrational
           consequences
           .
        
         
           §
           .
           11.
           
           The
           other
           part
           of
           his
           contradiction
           ,
           is
           ,
           [
           
             That
             Faith
             cannot
             evidence
             Justification
             Syllogistically
             ;
             to
             wit
             ,
             By
             the
             discourse
             of
             Conscience
             after
             this
             ,
             or
             the
             like
             manner
             ,
             He
             that
             believeth
             ,
             is
             justified
             ,
             but
             I
             believe
             ,
          
           Ergo
           ,
           
             I
             am
             justified
             .
             Now
          
           (
           says
           Mr.
           W.
           magisterially
           enough
           )
           
             I
             affirm
             ,
             that
             it
             is
             impossible
             for
             a
             man
             ,
             by
             Faith
             ,
             to
             evidence
             syllogistically
             ,
             that
             he
             is
             justified
             before
             Faith.
          
           ]
           Though
           I
           honor
           him
           highly
           ,
           I
           cannot
           rest
           satisfied
           with
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           but
           ,
           what
           Reason
           doth
           he
           bring
           for
           his
           confident
           affirmation
           ?
           [
           1.
           
           
             Because
             there
             cannot
             be
             found
             a
             medium
             before
             Faith
             it self
             .
             ]
             Ans.
          
           Nor
           is
           it
           needful
           there
           should
           .
           (
           1
           )
           It
           is
           sufficient
           ,
           that
           Faith
           itself
           is
           the
           medium
           ;
           as
           thus
           ,
           He
           that
           believeth
           ,
           was
           justified
           before
           Faith
           ;
           but
           I
           do
           believe
           ,
           Ergo.
           The
           Major
           is
           proved
           ,
           because
           his
           sins
           were
           laid
           on
           Christ
           ,
           and
           thereby
           non-imputed
           to
           him
           .
           (
           2
           )
           To
           imagine
           any
           other
           medium
           before
           Faith
           ,
           is
           frivolous
           ;
           for
           that
           were
           to
           require
           ,
           that
           Faith
           should
           evidence
           before
           Faith
           had
           a
           being
           .
           (
           3
           )
           Why
           may
           not
           Faith
           be
           a
           medium
           to
           evidence
           our
           Justification
           before
           Faith
           ,
           as
           well
           as
           our
           Election
           before
           Faith
           ?
           Seeing
           the
           same
           word
           which
           affirms
           ,
           That
           all
           Believers
           were
           elected
           before
           the
           Foundations
           of
           the
           World
           ,
           affirms
           also
           ,
           That
           the
           Elect
           without
           exception
           are
           discharged
           ,
           and
           acquitted
           of
           their
           sins
           ,
           Rom.
           8.33
           .
           Shall
           we
           reason
           thus
           ,
           Our
           Election
           cannot
           be
           evidenced
           before
           Faith.
           Ergo
           ,
           We
           were
           not
           elected
           before
           Faith
           ?
           Mr.
           Woodbridges
           Arguing
           makes
           as
           much
           against
           evidencing
           Election
           before
           Faith
           ,
           as
           against
           the
           evidencing
           of
           our
           Justification
           before
           Faith
           :
           [
           
             Because
             there
             is
             no
             sort
             of
             persons
             ,
             of
             whom
          
           ELECTION
           
             can
             be
             affirmed
             universally
             ,
             but
             onely
             such
             as
             do
             believe
             ;
             seeing
             all
             the
             world
             is
             distributed
             into
             Believers
             ,
             and
             unbelievers
             ;
             but
          
           ELECTION
           
           
             cannot
             be
             affirmed
             of
             unbelievers
             universally
             .
          
           ]
           It
           proves
           indeed
           ,
           That
           neither
           Election
           ,
           nor
           Justification
           ,
           are
           evident
           to
           us
           ,
           before
           we
           believe
           ;
           it
           doth
           not
           prove
           ,
           That
           by
           Faith
           we
           cannot
           evidence
           syllogistically
           ,
           that
           we
           were
           both
           elected
           and
           justified
           ,
           before
           we
           did
           believe
           .
           As
           for
           that
           
             mad
             Syllogism
          
           (
           as
           he
           calls
           it
           )
           which
           follows
           ;
           All
           unbelievers
           are
           justified
           ,
           but
           I
           am
           an
           unbeliever
           ,
           Ergo.
           It
           is
           the
           off-spring
           of
           his
           own
           brain
           ,
           hatcht
           on
           purpose
           to
           make
           the
           matter
           ridiculous
           :
           But
           we
           must
           excuse
           the
           luxuriousness
           of
           his
           wit
           ,
           seeing
           
             Nullum
             est
             magnum
             ingenium
             sine
             mixtura
             insaniae
             .
          
           His
           other
           Syllogism
           ,
           which
           he
           hath
           framed
           ,
           to
           evidence
           Justification
           by
           Election
           ,
           as
           thus
           ,
           
             All
             the
             Elect
             are
             justified
             .
             But
             I
             am
             elected
             ;
             Ergo
          
           :
           was
           framed
           in
           the
           same
           mould
           .
           A
           meer
           man
           of
           clouts
           ,
           which
           he
           himself
           created
           ,
           to
           shew
           his
           valor
           in
           beating
           of
           him
           .
           We
           do
           not
           teach
           men
           to
           evidence
           Justification
           by
           Election
           ,
           but
           both
           Election
           and
           Justification
           by
           their
           Faith
           ,
           proceeding
           from
           the
           Effect
           to
           the
           Cause
           ,
           as
           we
           needs
           must
           ,
           when
           the
           Effect
           is
           more
           evident
           then
           the
           Cause
           .
           Though
           I
           like
           not
           the
           Argument
           ,
           yet
           by
           his
           leave
           ,
           the
           Major
           is
           so
           far
           from
           being
           utterly
           false
           ,
           that
           it
           is
           justified
           by
           the
           express
           Testimony
           of
           the
           Apostle
           ,
           Rom.
           8.33
           .
           But
           this
           is
           besides
           the
           purpose
           .
           That
           miserable
           circle
           into
           which
           he
           pretends
           the
           poor
           ,
           restless
           ,
           doubting
           soul
           is
           conjured
           by
           our
           Doctrine
           ,
           is
           but
           a
           vertigo
           ,
           and
           whimsie
           in
           his
           own
           Pericrany
           .
           We
           do
           neither
           bid
           men
           evidence
           their
           Justification
           by
           their
           Election
           ,
           nor
           their
           Election
           by
           their
           Justification
           ;
           but
           both
           Election
           ,
           and
           Justification
           ,
           by
           a
           stedfast
           adherence
           and
           reliance
           upon
           Jesus
           Christ
           ;
           and
           from
           thence
           ,
           to
           reason
           out
           our
           particular
           interest
           in
           these
           Blessed
           Priviledges
           ,
           as
           we
           do
           the
           Being
           of
           Causes
           ,
           by
           the
           proper
           Effects
           which
           flow
           from
           them
           .
        
         
           §
           .
           12.
           
           His
           next
           Argument
           against
           Faiths
           evidencing
           Justification
           syllogistically
           ,
           if
           it
           be
           put
           into
           the
           scale
           of
           an
           impartial
           Judgement
           ,
           will
           appear
           as
           light
           as
           the
           former
           .
           It
           runs
           thus
           ,
           [
           
             If
             we
             are
             said
             to
             be
             justified
             by
             Faith
             ,
             because
             Faith
             doth
             evidence
             Justification
             syllogistically
             ,
             then
             we
             may
             be
             said
             to
             be
             justified
             by
             Sence
             and
             Reason
             ,
             as
             well
             as
             by
             Faith
             ,
             which
             is
             absurd
             .
          
           ]
           This
           Consequence
           indeed
           is
           very
           absurd
           ;
           for
           the
           conclusion
           is
           of
           Faith
           ,
           and
           so
           adjudged
           by
           the
           Schools
           ,
           if
           the
           Major
           be
           of
           Faith
           ;
           else
           this
           conclusion
           (
           
             I
             shall
             rise
             again
             from
             the
             dead
             ,
          
           )
           were
           not
           of
           Faith
           ,
           because
           it
           is
           inferred
           ,
           partly
           by
           Sence
           and
           Reason
           ,
           as
           thus
           ,
           
             All
             
             men
             shall
             rise
             again
             ,
             I
             am
             a
             man
          
           ;
           Ergo
           ,
           
             I
             shall
             rise
             again
          
           .
           Here
           the
           Major
           onely
           is
           of
           Faith
           ,
           the
           Minor
           is
           of
           Sence
           ;
           and
           yet
           the
           Conclusion
           is
           an
           act
           of
           Faith
           ,
           and
           not
           of
           Sence
           .
           So
           in
           this
           Syllogism
           ,
           
             He
             that
             believes
             ,
             is
             justified
             ;
             But
             I
             do
             believe
             ,
          
           Ergo
           ,
           
             I
             am
             justified
          
           .
           Though
           the
           Assumption
           be
           an
           act
           of
           Sence
           ,
           or
           spiritual
           Experience
           ,
           yet
           the
           Conclusion
           is
           an
           act
           of
           Faith
           ,
           because
           the
           Major
           is
           of
           Faith
           :
           For
           though
           in
           both
           these
           Deductions
           ,
           Sence
           and
           Reason
           are
           made
           use
           of
           ,
           yet
           they
           are
           but
           subfervient
           Instruments
           ,
           and
           not
           the
           Authors
           of
           the
           Conclusion
           .
        
         
           §
           .
           13.
           
           Mr.
           W.
           hath
           added
           a
           third
           Argument
           ,
           to
           prove
           ,
           That
           Justification
           by
           Faith
           ▪
           is
           not
           meerly
           a
           Justification
           in
           our
           Consciences
           ,
           which
           ,
           I
           question
           not
           ,
           will
           prove
           as
           unsuccessful
           as
           the
           rest
           .
           But
           ,
           by
           the
           way
           ,
           I
           cannot
           chuse
           but
           take
           notice
           ,
           that
           his
           spirit
           of
           contradiction
           is
           somewhat
           allayed
           :
           For
           hitherto
           he
           hath
           contended
           ,
           That
           Justification
           by
           Faith
           ,
           is
           not
           in
           any
           sence
           ,
           a
           Justification
           in
           Conscience
           ;
           now
           he
           tells
           us
           ,
           it
           is
           not
           meerly
           a
           Justification
           in
           Conscience
           ;
           and
           if
           this
           will
           satisfie
           him
           ,
           it
           is
           like
           we
           shall
           agree
           ;
           for
           ,
           before
           we
           have
           shewn
           ,
           that
           when
           Faith
           is
           objectively
           taken
           ,
           Justification
           by
           Faith
           is
           Justification
           by
           Christ
           ,
           and
           in
           the
           sight
           of
           God
           ,
           and
           not
           onely
           in
           the
           Conscience
           .
           And
           therefore
           his
           suggestion
           in
           the
           Minor
           Proposition
           ,
           
             That
             we
             interpret
             the
             phrase
             of
             Justification
             by
             Faith
             ,
             meerly
             of
             Justification
             in
             Conscience
             ,
          
           is
           false
           and
           groundless
           .
           But
           let
           us
           weigh
           the
           force
           of
           his
           Argument
           a
           little
           more
           distinctly
           ;
           the
           sum
           of
           it
           then
           ,
           is
           this
           ,
           
             Justification
             by
             Faith
             is
             not
             Justification
             in
             our
             Consciences
             ;
             for
             then
             we
             should
             be
             concurrent
             Causes
             with
             God
             ,
             in
             the
             formal
             act
             of
             our
             Justification
             :
             The
             formal
             act
             of
             pronouncing
             us
             just
             ,
             must
             be
             attributed
             unto
             us
             ,
             which
             the
             Scripture
             attributes
             unto
             God
             alone
             ,
             making
             us
             but
             passive
             therein
             ,
             Rom.
          
           8.33
           .
           &
           4.6
           ,
           8.
           
           To
           which
           I
           answer
           ,
           That
           the
           pronouncing
           of
           us
           just
           ,
           is
           not
           the
           formal
           act
           of
           Justification
           ,
           but
           the
           imputing
           of
           Righteousness
           ,
           and
           the
           non-imputing
           of
           sin
           ,
           which
           is
           the
           act
           of
           God
           alone
           ;
           whereas
           the
           pronouncing
           of
           us
           just
           and
           righteous
           ,
           is
           in
           Scripture
           attributed
           to
           others
           besides
           God
           ,
           and
           yet
           no
           robbery
           is
           done
           to
           God
           :
           As
           for
           instance
           ,
           the
           Minister
           of
           Christ
           pronounceth
           the
           Word
           of
           Grace
           ,
           and
           Forgiveness
           ,
           and
           therefore
           is
           said
           to
           remit
           and
           forgive
           sin
           ,
           
             Whose
             sins
             ye
             remit
             ,
             they
             are
             remitted
             ,
             Joh.
          
           20.23
           .
           Is
           he
           therefore
           joyned
           with
           God
           in
           the
           formal
           act
           of
           Justification
           ?
           Yet
           all
           Protestants
           
           grant
           him
           the
           office
           of
           pronouncing
           Remission
           ,
           though
           they
           deny
           him
           the
           power
           of
           giving
           Real
           Remission
           ,
           which
           would
           make
           him
           arrogate
           that
           ,
           which
           is
           peculiar
           unto
           God
           :
           So
           ,
           though
           we
           say
           ,
           That
           Faith
           doth
           declare
           and
           reveal
           to
           our
           Consciences
           ,
           the
           sentence
           of
           Absolution
           ;
           yet
           we
           do
           not
           thereby
           derogate
           from
           God
           ,
           or
           attribute
           that
           to
           Faith
           ,
           which
           belongs
           to
           God.
           We
           grant
           ,
           that
           ,
           as
           to
           our
           Justification
           in
           the
           sight
           of
           God
           ,
           (
           which
           is
           properly
           Justification
           )
           we
           are
           meerly
           Passive
           ,
           we
           contribute
           nothing
           at
           all
           ,
           either
           Physically
           ,
           or
           Morally
           ,
           by
           way
           of
           Merit
           or
           Motive
           ,
           That
           God
           should
           account
           us
           righteous
           ,
           and
           not
           impute
           to
           us
           our
           sins
           .
           This
           work
           was
           done
           without
           us
           ,
           and
           for
           us
           ,
           by
           Christ
           with
           his
           Father
           n
           ;
           it
           hath
           no
           other
           cause
           ,
           but
           the
           Grace
           of
           God
           ,
           and
           the
           Merit
           of
           Christ.
           
             He
             ,
             and
             he
             alone
             ,
             purged
             ,
             and
             washed
             us
             from
             our
             sins
             in
             his
             own
             blood
             ,
             Revel
             .
          
           1.5
           .
           Heb
           1.3
           .
           Now
           in
           regard
           of
           our
           Passiveness
           in
           this
           act
           of
           our
           Justification
           ,
           we
           say
           ,
           That
           Faith
           hath
           no
           hand
           at
           all
           in
           procuring
           ,
           obtaining
           ,
           and
           instating
           us
           in
           this
           Grace
           ;
           for
           if
           we
           did
           any
           thing
           ,
           though
           never
           so
           little
           ,
           in
           order
           to
           this
           end
           ,
           we
           were
           not
           Passive
           ,
           but
           Active
           :
           Yet
           we
           say
           ,
           That
           as
           this
           gracious
           sentence
           of
           our
           Justification
           ,
           is
           revealed
           and
           terminated
           in
           our
           own
           Consciences
           ,
           so
           Faith
           hath
           an
           Instrumental
           efficacy
           ;
           we
           are
           therein
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             agents
             with
             God
          
           ,
           2
           Cor.
           6.1
           .
           
             And
             the
             Spirit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             beareth
             witness
             with
             our
             spirits
             ,
             Rom.
          
           8.16
           .
           And
           therefore
           ,
           though
           we
           are
           no
           where
           exhorted
           to
           justifie
           ,
           or
           to
           make
           our selves
           righteous
           in
           the
           sight
           of
           God
           ;
           yet
           we
           are
           oftentimes
           bid
           
             to
             grow
             in
             Faith
             ,
             and
             to
             press
             forward
             to
             more
             assurance
             in
             believing
             our
             peace
             ,
             and
             reconciliation
             with
             God
             ,
          
           2
           Pet.
           1.5
           .
           &
           3.18
           .
           Rom.
           5.1
           .
           o
        
         
           §
           .
           14.
           
           This
           Concession
           of
           Mr.
           W.
           [
           That
           a
           man
           is
           wholly
           Passive
           in
           his
           Justification
           ,
           ]
           gave
           occasion
           ,
           to
           the
           first
           Argument
           I
           offered
           to
           his
           consideration
           ,
           it
           being
           ,
           as
           I
           conceive
           ,
           a
           flat
           contradiction
           to
           the
           cheif
           scope
           ,
           and
           intendment
           of
           his
           Sermon
           ,
           which
           was
           to
           derive
           to
           Faith
           ,
           at
           least
           ,
           a
           Federal
           or
           Moral
           causality
           in
           our
           Justification
           .
           I
           am
           sorry
           I
           should
           have
           so
           much
           cause
           to
           complain
           of
           his
           injurious
           dealing
           ,
           not
           onely
           in
           that
           unworthy
           language
           he
           is
           pleased
           to
           give
           me
           ,
           but
           in
           casting
           my
           Argument
           into
           another
           form
           ,
           then
           that
           ,
           wherein
           I
           proposed
           it
           .
           In
           his
           report
           it
           runs
           thus
           [
           
             If
             we
             were
             altogether
             Passive
             in
             being
             justified
             ,
             then
             we
             are
             justified
             before
             we
             believe
             .
          
           ]
           In
           which
           form
           ,
           I
           confess
           it
           is
           obnoxious
           
           to
           more
           exceptions
           then
           one
           ;
           for
           besides
           the
           Grammatical
           part
           ,
           which
           is
           very
           harsh
           ,
           the
           Logical
           consequence
           may
           be
           justly
           blamed
           :
           Though
           the
           consequent
           be
           true
           ,
           yet
           it
           is
           not
           a
           true
           consequence
           ,
           it
           is
           not
           rightly
           inferred
           from
           the
           Antecedent
           :
           Though
           we
           are
           Passive
           in
           our
           Justification
           ,
           yet
           it
           doth
           not
           follow
           from
           thence
           ,
           That
           we
           were
           justified
           before
           we
           believed
           .
           A
           man
           is
           Passive
           in
           the
           first
           act
           of
           his
           Conversion
           ,
           yet
           it
           were
           absurd
           to
           conclude
           ;
           therefore
           a
           man
           was
           converted
           before
           he
           had
           a
           Being
           ,
           or
           ever
           heard
           of
           the
           Gospel
           .
           But
           the
           Argument
           ,
           as
           I
           proposed
           it
           ,
           was
           as
           followeth
           .
           
             If
             we
             are
             wholly
             passive
             in
             our
             Justification
             ,
             then
             our
             Faith
             doth
             not
             concur
             to
             the
             obtaining
             of
             it
             ,
             or
             we
             are
             not
             justified
             by
             the
             act
             of
             Faith
             in
             the
             sight
             of
             God.
             But
             (
             according
             to
             you
             )
             we
             are
             wholly
             Passive
             in
             our
             Justification
             ,
          
           Ergo
           ,
           
             Faith
             doth
             not
             concur
             unto
             our
             Justification
             ,
             or
             we
             are
             not
             justified
             by
             the
             act
             of
             Faith.
          
           His
           Answer
           hereunto
           I
           could
           not
           very
           well
           heed
           ,
           by
           reason
           of
           my
           distance
           from
           him
           ,
           and
           the
           rudeness
           of
           some
           people
           (
           who
           do
           go
           for
           Professors
           )
           that
           stood
           about
           me
           ;
           but
           as
           I
           conceived
           ,
           it
           was
           to
           this
           effect
           ,
           That
           Faith
           doth
           necessarily
           concur
           to
           the
           Application
           of
           this
           Priviledge
           ;
           whereunto
           I
           replied
           ,
           But
           the
           Application
           of
           this
           Benefit
           is
           not
           Justification
           ;
           the
           one
           being
           Gods
           act
           ,
           the
           other
           ours
           .
           His
           Answer
           in
           Print
           ,
           we
           are
           sure
           ,
           is
           authentick
           ;
           let
           us
           see
           therefore
           ,
           how
           well
           he
           hath
           now
           quitted
           himself
           from
           the
           guilt
           of
           this
           contradiction
           .
           1.
           
           He
           calls
           the
           Argument
           
             A
             childish
             Exception
             ,
             a
             peece
             of
             witchery
             ,
             and
             wonders
             it
             should
             proceed
             out
             of
             my
             mouth
             .
          
           I
           must
           confess
           ,
           I
           cannot
           but
           wonder
           to
           hear
           such
           language
           from
           a
           civil
           man
           ,
           much
           more
           from
           a
           Minister
           ,
           and
           more
           especially
           from
           one
           ,
           who
           hath
           sometimes
           owed
           me
           more
           respect
           ;
           let
           the
           prudent
           judge
           ,
           whether
           there
           be
           any
           ground
           for
           this
           hideous
           clamor
           .
           2.
           
           He
           shapes
           some
           kinde
           of
           answer
           to
           the
           Sequel
           ,
           
             That
             though
             Faith
             be
             a
             formal
             ,
             vital
             act
             of
             the
             soul
          
           in
           genere
           Physico
           ;
           
             yet
             the
             use
             of
             it
             in
             Justification
             ,
             is
             but
             to
             qualifie
             us
             passively
             ,
             that
             we
             may
             be
             morally
             capable
             of
             being
             justified
             by
             God.
          
           And
           again
           ,
           
             Faith
             is
             required
             on
             our
             part
             ;
             which
             though
             Physically
             it
             be
             an
             act
             ,
             yet
             Morally
             it
             is
             but
             a
             Passive
             condition
             ,
             by
             which
             we
             are
             made
             capable
             of
             being
             justified
             ,
             according
             to
             the
             Order
             and
             Constitution
             of
             God.
          
           Now
           here
           1.
           
           I
           shall
           desire
           the
           Reader
           to
           observe
           how
           much
           Mr.
           W.
           is
           beholding
           to
           a
           Popish
           Tenent
           (
           opposed
           by
           all
           our
           Protestant
           
           Writers
           )
           to
           support
           his
           cause
           ,
           which
           is
           ,
           
             That
             Faith
             goes
             before
             Justification
             ,
             to
             dispose
             us
             for
             it
          
           
           ,
           
             &c.
             
             Bellarmine
          
           
           undertakes
           to
           prove
           that
           Faith
           doth
           not
           justifie
           alone
           ;
           because
           there
           are
           other
           things
           ,
           to
           wit
           ,
           fear
           ,
           hope
           ,
           love
           ,
           penitency
           ,
           a
           desire
           of
           the
           Sacraments
           ,
           and
           a
           purpose
           of
           amendment
           of
           life
           :
           all
           which
           (
           sayes
           the
           Jesuite
           )
           doe
           prepare
           and
           dispose
           a
           man
           for
           Justification
           as
           well
           as
           Faith.
           Against
           whom
           all
           our
           Protestant
           Divines
           
           which
           my
           little
           Library
           hath
           obtained
           ,
           do
           unanimously
           affirme
           ,
           
             That
             Faith
             doth
             not
             dispose
             ,
             or
             prepare
             us
             for
             Just●fication
          
           ;
           Now
           were
           they
           all
           bewitched
           as
           well
           as
           we
           ,
           who
           would
           not
           subscribe
           to
           this
           Popish
           Dictate
           ?
           2.
           
           I
           shall
           leave
           it
           to
           the
           Reader
           to
           judge
           ,
           whether
           my
           Argument
           ,
           or
           his
           Answer
           doth
           deserve
           this
           censure
           ,
           when
           he
           hath
           weighed
           the
           reasons
           I
           shall
           give
           ,
           
             That
             Faith
             cannot
             be
             said
             to
             Justifie
             by
             way
             of
             disposition
             ,
             or
             as
             a
             passive
             condition
             ,
             morally
             disposing
             us
             for
             Justification
             .
          
        
      
       
         
           CHAP.
           IX
           .
           That
           Faith
           doth
           not
           justifie
           ,
           as
           a
           condition
           required
           on
           our
           part
           to
           qualifie
           us
           for
           Justification
           .
        
         
           IN
           regard
           that
           the
           main
           Point
           in
           difference
           between
           me
           and
           Mr.
           W.
           lyes
           at
           the
           bottom
           of
           this
           Answer
           ,
           I
           shall
           make
           it
           appear
           we
           are
           not
           said
           to
           be
           
             Justified
             by
             Faith
          
           in
           a
           Scripture
           sence
           ,
           
             because
             Faith
             is
             required
             of
             us
             as
             a
             passive
             condition
             ,
             to
             qualifie
             us
             for
             justification
             in
             the
             sight
             of
             God.
             
          
        
         
           §
           .
           1.
           
           That
           Interpretation
           of
           the
           phrase
           ,
           which
           gives
           no
           more
           to
           Faith
           in
           the
           businesse
           of
           our
           Justification
           ,
           then
           to
           other
           works
           of
           sanctification
           ,
           cannot
           be
           true
           ;
           The
           reason
           is
           ,
           because
           the
           Scripture
           doth
           peculiarly
           attribute
           our
           Justification
           unto
           Faith
           ,
           and
           in
           a
           way
           of
           opposition
           to
           other
           works
           of
           sanctification
           ,
           Rom.
           3.28
           .
           Gal.
           2.16.3.11
           .
           But
           to
           interpret
           justification
           by
           faith
           meerly
           thus
           ,
           That
           Faith
           is
           a
           condition
           to
           qu●lifie
           us
           for
           Justification
           ,
           gives
           no
           more
           to
           Faith
           then
           to
           other
           works
           of
           sanctification
           ,
           as
           to
           repentance
           ,
           charity
           ,
           and
           all
           other
           duties
           of
           new
           obedience
           ;
           which
           Mr.
           W.
           and
           others
           of
           the
           same
           affirmation
           ,
           make
           to
           be
           necessary
           antecedent
           conditions
           of
           Justification
           .
           Mr.
           B.
           includes
           all
           works
           
           of
           obedience
           to
           evangelical
           precepts
           ,
           in
           the
           definition
           of
           Faith
           a
           ,
           in
           which
           sen●e
           ,
           I
           presume
           ,
           no
           Papist
           will
           deny
           that
           we
           are
           justified
           by
           Fai●h
           alone
           ,
           taking
           it
           as
           he
           doth
           ,
           for
           
             fides
             formata
          
           ,
           or
           faith
           animated
           with
           charity
           and
           other
           good
           works
           .
           And
           therefore
           ,
           Bellarm.
           b
           disputing
           against
           Justification
           by
           Faith
           alone
           ,
           sayes
           ,
           that
           
             if
             wee
             could
             be
             perswaded
             ,
             that
             Faith
             doth
             justifie
             ,
             impetrando
             ,
             promerendo
             ,
             &
             suo
             modo
             inchoando
             Justificationem
          
           (
           which
           is
           granted
           him
           ,
           if
           Faith
           be
           an
           antecedent
           ,
           federal
           condition
           ,
           disposing
           us
           for
           it
           )
           
             then
             we
             would
             never
             deny
             that
             love
             ,
             fear
             ,
             hope
             ,
             &c.
             did
             justifie
             as
             well
             as
             Faith.
          
           Dr.
           Hammond
           c
           sayes
           expressely
           ,
           
             That
             neither
          
           Paul
           nor
           James
           
             doe
             exclude
             or
             separate
             faithfull
             actions
             ,
             or
             the
             acts
             of
             faith
             from
             Faith
             ,
             or
             the
             condition
             of
             Justification
             ,
             but
             absolutely
             require
             them
             as
             the
             onely
             things
             by
             which
             we
             are
             justified
             :
          
           Which
           in
           another
           place
           d
           he
           goes
           about
           to
           prove
           by
           this
           argument
           ,
           
             That
             without
             which
             we
             are
             not
             justified
             ,
             and
             by
             which
             ,
             joyned
             with
             Faith
             we
             are
             justified
             ,
             is
             not
             by
             the
             Apostle
             excluded
             or
             separated
             from
             Faith
             ,
             or
             the
             condition
             of
             our
             Justification
             ;
             but
             required
             together
             with
             Faith
             as
             the
             only
             things
             ,
             by
             which
             ,
             as
             by
             a
             condition
             ,
             a
             man
             is
             justified
             .
             But
             without
             acts
             of
             Faith
             ,
             or
             faithfull
             actions
             ,
             we
             are
             not
             justified
             ,
             and
             by
             them
             wee
             are
             justified
             ,
             and
             not
             by
             Faith
             onely
             .
             Therefore
             faithfull
             actions
             ,
             or
             acts
             of
             Faith
             ,
             are
             not
             by
             the
             Apostle
             excluded
             or
             separated
             from
             Faith
             ,
             or
             the
             condition
             of
             our
             Justification
             ;
             but
             required
             together
             with
             Faith
             ,
             as
             the
             onely
             things
             ,
             by
             which
             ,
             as
             by
             a
             condition
             ,
             a
             man
             is
             justified
             .
          
           It
           is
           evident
           that
           he
           ,
           and
           other
           abetters
           to
           this
           notion
           ,
           attribute
           no
           more
           to
           Faith
           in
           our
           Justification
           then
           to
           other
           works
           of
           sanctification
           ,
           Now
           this
           was
           witnessed
           against
           ,
           as
           
             an
             unsound
             opinion
             ,
             a
             pernicious
             error
             ,
             and
             utterly
             repugnant
             to
             the
             sacred
             Scriptures
             ,
             &c.
          
           e
           by
           Mr.
           Cranford
           amongst
           the
           London
           Subscribers
           ,
           Decemb.
           14.
           1647
           ,
           and
           by
           Mr.
           W.
           himselfe
           (
           if
           I
           mistake
           not
           )
           amongst
           the
           Subscribers
           in
           other
           Counties
           .
           It
           seems
           (
           by
           Mr.
           W.
           )
           they
           were
           bewitched
           when
           they
           gave
           their
           hands
           unto
           that
           Testimony
           .
        
         
           §
           .
           2.
           
           That
           Interpretation
           of
           this
           phrase
           ,
           which
           gives
           no
           more
           to
           Faith
           ,
           then
           to
           workes
           of
           Nature
           ,
           I
           meane
           such
           as
           may
           be
           found
           in
           naturall
           and
           unregenerate
           men
           ,
           is
           not
           true
           :
           The
           Reason
           is
           ,
           because
           a
           man
           may
           have
           such
           works
           ,
           and
           yet
           not
           be
           justified
           .
           But
           to
           interpret
           Justification
           by
           Faith
           ,
           that
           Faith
           is
           a
           necessary
           
           antecedent
           condition
           of
           our
           Justification
           ,
           gives
           no
           more
           to
           Faith
           then
           to
           workes
           of
           Nature
           ,
           as
           to
           sight
           of
           sin
           ,
           legall
           sorrow
           ,
           &c.
           which
           have
           been
           found
           in
           naturall
           ,
           and
           unregenerate
           men
           ,
           as
           in
           
             Cain
             ,
             Saul
             ,
             Judas
          
           ,
           &c.
           
           I
           presume
           Mr.
           W.
           will
           say
           that
           these
           are
           necessary
           antecedent
           conditions
           in
           every
           one
           that
           is
           justified
           ;
           for
           if
           these
           be
           conditions
           disposing
           us
           to
           Faith
           ,
           and
           Faith
           a
           condition
           disposing
           us
           to
           Justification
           ;
           then
           are
           they
           also
           conditions
           disposing
           us
           to
           Justification
           ,
           for
           
             causae
             causae
             ,
             est
             causa
             causati
             ,
          
           if
           these
           legall
           works
           are
           conditions
           of
           Faith
           ,
           they
           must
           be
           (
           according
           to
           Mr.
           Woodbridges
           Tenet
           )
           conditions
           of
           Justification
           ,
           and
           consequently
           they
           are
           
             in
             eodem
             genere
             causae
          
           with
           Faith
           it selfe
           ,
           
             quod
             erat
             demonstrandum
          
           .
        
         
           §
           .
           3.
           3
           
           That
           by
           which
           we
           are
           justified
           ,
           is
           the
           proper
           ,
           efficient
           ,
           meritorious
           cause
           of
           our
           Justification
           ;
           but
           Faith
           considered
           as
           a
           meer
           passive
           condition
           ,
           is
           not
           in
           the
           sence
           of
           our
           adversaries
           a
           proper
           ,
           efficient
           ,
           meritorious
           cause
           of
           Justification
           ;
           therefore
           wee
           are
           not
           said
           to
           bee
           justified
           by
           Faith
           as
           a
           passive
           condition
           ,
           or
           qualification
           required
           to
           make
           us
           capable
           of
           Justification
           .
           The
           assumption
           is
           granted
           by
           our
           opponents
           ,
           at
           least
           
             verbo
             tenus
          
           ,
           who
           doe
           therefore
           call
           it
           a
           meer
           
             sine
             qua
             non
          
           (
           which
           Logicians
           make
           to
           be
           
             causa
             ociosa
             &
             nihil
             efficiens
          
           f
           )
           and
           a
           passive
           condition
           to
           exclude
           it
           from
           all
           manner
           of
           causality
           in
           producing
           the
           effect
           ;
           though
           for
           my
           own
           part
           ,
           I
           look
           upon
           conditions
           in
           contracts
           and
           covenants
           ,
           as
           proper
           ,
           efficient
           ,
           meritorious
           causes
           of
           the
           things
           covenanted
           ,
           which
           do
           produce
           their
           effects
           ,
           though
           not
           by
           their
           innate
           worth
           ,
           yet
           by
           vertue
           of
           the
           compact
           and
           agreement
           made
           between
           the
           parties
           covenanting
           .
           But
           of
           this
           we
           shal
           have
           occasion
           to
           speak
           more
           by
           and
           by
           :
           It
           remains
           only
           that
           I
           should
           clear
           the
           major
           ,
           that
           That
           by
           which
           we
           are
           justified
           is
           the
           proper
           ▪
           efficient
           ,
           meritorious
           cause
           of
           our
           Justification
           ;
           which
           appears
           1.
           
           By
           the
           use
           of
           these
           Propositions
           ,
           by
           ,
           and
           through
           ,
           in
           ordinary
           speech
           ,
           which
           note
           that
           the
           thing
           to
           which
           they
           are
           attributed
           is
           either
           a
           meritorious
           ,
           or
           instrumentall
           cause
           of
           the
           effect
           that
           follows
           ;
           as
           when
           we
           say
           a
           Souldier
           was
           raised
           by
           his
           valor
           ,
           it
           imports
           ,
           that
           his
           valor
           was
           the
           meritorious
           cause
           of
           his
           preferment
           ;
           and
           when
           we
           say
           a
           Tradesman
           lives
           by
           his
           Trade
           ,
           our
           meaning
           is
           ,
           that
           his
           Trade
           is
           the
           means
           or
           instrument
           by
           which
           he
           gets
           his
           living
           :
           So
           here
           in
           the
           case
           before
           us
           ,
           when
           it
           is
           said
           a
           man
           is
           justified
           by
           Faith
           ,
           it
           implyes
           ,
           that
           Faith
           is
           either
           the
           meritorious
           ,
           or
           instrumentall
           
           cause
           of
           his
           Justification
           ;
           as
           if
           it
           be
           taken
           objectively
           ,
           for
           Christ
           and
           his
           merits
           ,
           it
           is
           the
           meritorious
           cause
           of
           our
           Justification
           
             in
             foro
             dei
          
           ;
           or
           if
           it
           be
           taken
           properly
           for
           the
           act
           of
           believing
           ,
           it
           is
           the
           instrumental
           cause
           of
           our
           Justification
           
             in
             foro
             conscientiae
          
           .
           2.
           
           From
           the
           contrary
           phrase
           ,
           as
           when
           the
           Apostle
           denies
           that
           a
           man
           is
           justified
           
             by
             Works
          
           ,
           and
           by
           
             the
             Law
          
           ,
           without
           doubt
           his
           intent
           was
           to
           exclude
           Works
           from
           any
           causal
           influx
           into
           our
           Justification
           .
           Now
           that
           which
           he
           denies
           to
           Works
           ,
           he
           ascribes
           to
           Faith
           ,
           and
           therefore
           Justification
           by
           Faith
           ,
           implies
           that
           Faith
           in
           his
           sense
           ,
           hath
           a
           true
           causality
           ,
           or
           proper
           efficiency
           in
           our
           Justification
           .
           3
           From
           other
           parallel
           phrases
           in
           holy
           Scripture
           ,
           where
           we
           are
           said
           to
           be
           redeemed
           ,
           justified
           ,
           and
           saved
           ,
           
             per
             Christum
             ,
             per
             sanguinem
             ,
             per
             mortem
             ,
             per
             vulnera
             .
          
           All
           which
           doe
           signifie
           ,
           That
           Christ
           ,
           and
           his
           sufferings
           ,
           are
           the
           true
           ,
           proper
           ,
           and
           meritorious
           cause
           of
           these
           benefits
           ;
           and
           so
           it
           must
           bee
           understood
           ,
           when
           wee
           are
           said
           to
           be
           Justified
           by
           Faith
           ;
           and
           not
           that
           Faith
           is
           but
           a
           
             sine
             qua
             non
          
           ,
           or
           meer
           cypher
           in
           our
           Justification
           :
           Faith
           objectively
           taken
           ,
           is
           a
           proper
           meritorious
           cause
           of
           our
           Justification
           .
        
         
           §
           .
           4.
           4
           
           I
           shall
           make
           use
           of
           my
           adversaries
           weapon
           g
           of
           that
           very
           medium
           which
           Mr.
           W.
           last
           alledged
           page
           8.
           
           That
           interpretation
           of
           the
           phrase
           which
           makes
           us
           at
           least
           concurrent
           causes
           with
           God
           and
           Christ
           in
           the
           formall
           act
           of
           our
           Justification
           ,
           is
           not
           true
           ,
           because
           our
           Justification
           in
           respect
           of
           efficiency
           ,
           is
           wholly
           attributed
           unto
           them
           ,
           Rom.
           8.33.4.6.8.3
           ,
           24.
           
           The
           internal
           moving
           cause
           ,
           was
           his
           owne
           grace
           ;
           and
           the
           onely
           externall
           procuring
           cause
           is
           the
           death
           of
           Christ
           ;
           there
           is
           no
           other
           efficient
           cause
           besides
           these
           :
           We
           can
           be
           no
           more
           said
           to
           justifie
           our selves
           ,
           then
           that
           we
           created
           our selves
           .
           But
           to
           make
           Faith
           a
           condition
           morally
           disposing
           us
           to
           Justification
           ,
           maks
           us
           at
           least
           concurrent
           causes
           with
           God
           and
           Christ
           in
           our
           Justification
           .
        
         
           1.
           
           We
           should
           not
           be
           justified
           freely
           by
           his
           grace
           ,
           if
           any
           condition
           were
           required
           of
           us
           in
           order
           to
           our
           Justification
           for
           a
           condition
           (
           as
           Mr.
           Walker
           observes
           well
           )
           
             whensoever
             it
             is
             performed
             ,
             makes
             the
             thing
             covenanted
             a
             due
             debt
             ,
             which
             the
             promiser
             is
             bound
             to
             give
             ,
          
           and
           then
           as
           he
           infers
           ,
           
             Justification
             should
             not
             be
             of
             grace
             ,
             but
             of
             debt
             ,
             contrary
             to
             the
             Apostle
             ,
          
           in
           Rom.
           3.
           and
           4.
           
        
         
           2.
           
           If
           Faith
           were
           a
           condition
           morally
           disposing
           us
           for
           Justification
           ,
           we
           should
           then
           be
           concurrent
           causes
           with
           the
           merits
           of
           Christ
           
           in
           procuring
           our
           Justification
           ;
           for
           the
           merits
           of
           Christ
           are
           not
           a
           physical
           ,
           but
           a
           moral
           cause
           ,
           which
           obtain
           their
           effect
           ,
           by
           vertue
           of
           that
           Covenant
           which
           was
           made
           between
           him
           ,
           and
           the
           Father
           ;
           now
           by
           ascribing
           unto
           Faith
           a
           morall
           ,
           causall
           influx
           in
           our
           Justification
           ,
           we
           doe
           clearly
           put
           it
           in
           
             eodem
             genere
             causae
          
           with
           the
           blood
           of
           Christ
           ,
           which
           I
           hope
           Mr.
           W.
           will
           better
           consider
           of
           ,
           before
           he
           engageth
           too
           far
           in
           Mr.
           Baxters
           cause
           .
        
         
           §
           .
           5.
           
           That
           interpretation
           of
           this
           phrase
           which
           makes
           Works
           going
           before
           Justification
           ,
           not
           onely
           not
           sinful
           ,
           but
           acceptable
           to
           God
           ,
           and
           preparatory
           to
           the
           grace
           of
           Justification
           ,
           without
           controversie
           is
           not
           according
           to
           the
           minde
           of
           the
           holy
           Ghost
           ;
           For
           as
           much
           as
           the
           Scripture
           frequently
           declares
           ,
           that
           no
           mans
           Works
           are
           acceptable
           to
           God
           before
           his
           person
           is
           accepted
           ,
           and
           justified
           ;
           the
           Tree
           must
           be
           good
           ,
           or
           else
           the
           fruit
           cannot
           be
           good
           ,
           h
           Luke
           6.43
           ,
           44.
           
           Mat.
           12.33
           .
           Joh.
           15.5
           .
           i
           That
           of
           Aug.
           is
           sufficiently
           known
           ,
           
             Opera
             non
             precedunt
             justificandum
             ,
             sed
             sequuntur
             justificatum
          
           ;
           the
           old
           orthodox
           doctrine
           taught
           in
           these
           Churches
           here
           in
           England
           k
           was
           ,
           
             that
             works
             before
             Justification
             are
             not
             pleasing
             unto
             God
             ,
             neither
             doe
             they
             make
             men
             meet
             (
             i●
          
           do
           not
           qualifie
           ,
           or
           morally
           dispose
           them
           )
           
             to
             receive
             grace
             ;
             and
             we
             doubt
             not
             ,
             but
             they
             have
             the
             nature
             of
             sin
             .
          
           I
           could
           muster
           up
           a
           legion
           of
           orthodox
           Writers
           to
           defend
           this
           Tenent
           ,
           that
           no
           qualification
           ,
           or
           act
           of
           ours
           before
           Justification
           doth
           prepare
           or
           dispose
           us
           for
           Justification
           .
           Nay
           the
           Councel
           of
           Trent
           l
           confesseth
           ,
           that
           none
           of
           those
           things
           which
           precede
           Justification
           ,
           whether
           it
           be
           Faith
           ,
           or
           other
           Works
           ,
           doe
           obtain
           the
           grace
           of
           Justification
           .
           But
           to
           interpret
           Justification
           by
           Faith
           ,
           that
           Faith
           is
           a
           condition
           which
           doth
           qualifie
           us
           for
           Justification
           ,
           necessarily
           supposeth
           a
           Work
           ,
           or
           Works
           before
           Justification
           ,
           which
           have
           not
           the
           nature
           of
           sin
           ,
           but
           are
           acceptable
           to
           God
           ,
           and
           preparatory
           to
           grace
           ,
           viz.
           the
           grace
           of
           Justification
           ,
           which
           is
           most
           properly
           called
           Grace
           .
           m
        
         
           §
           .
           6.
           
           That
           interpretation
           of
           any
           phrase
           of
           Scripture
           which
           involves
           a
           contradiction
           ,
           is
           not
           to
           be
           admitted
           ;
           but
           to
           say
           Faith
           is
           a
           passive
           condition
           that
           doth
           morally
           qualifie
           us
           for
           Justification
           ,
           implies
           
           a
           contradiction
           ;
           Ergo
           ,
           The
           proposition
           is
           undeniable
           ,
           and
           the
           Assumption
           is
           to
           me
           as
           cleare
           ;
           To
           be
           both
           active
           and
           passive
           in
           reference
           to
           the
           same
           effect
           ,
           is
           a
           flat
           contradiction
           .
           Now
           that
           is
           active
           which
           is
           effective
           n
           which
           contributes
           an
           efficacy
           whether
           more
           or
           lesse
           to
           the
           production
           of
           the
           effect
           .
           A
           condition
           ,
           though
           in
           the
           Logical
           notion
           of
           it
           ,
           it
           hath
           not
           the
           least
           efficiency
           ;
           and
           therefore
           Aristotle
           never
           reckoned
           this
           
             sine
             qua
             non
          
           ,
           in
           the
           number
           of
           causes
           ,
           yet
           in
           the
           use
           of
           the
           Jurists
           (
           as
           we
           are
           now
           speaking
           of
           it
           )
           it
           is
           a
           morall
           efficient
           cause
           ,
           which
           is
           effective
           of
           that
           which
           is
           promised
           upon
           condition
           ,
           Chamier
           hath
           well
           observed
           o
           That
           
             omnis
             conditio
             antecedens
             est
             effectiva
             ,
             he
             that
             performes
             the
             least
             condition
             imaginable
             for
             having
             of
             any
             benefit
             ,
             is
             active
             and
             passive
             in
             obtaining
             of
             it
             .
          
           We
           will
           look
           after
           no
           other
           instance
           then
           that
           which
           Mr.
           W.
           hath
           set
           before
           us
           :
           An
           offender
           against
           our
           Lawes
           that
           is
           saved
           by
           his
           Clergy
           ,
           or
           by
           reading
           his
           Neck-verse
           ,
           he
           is
           not
           passive
           ,
           but
           active
           in
           saving
           of
           his
           life
           ,
           he
           may
           properly
           be
           said
           to
           have
           saved
           himselfe
           ,
           his
           reading
           being
           not
           onely
           a
           physicall
           act
           ,
           but
           a
           morall
           efficient
           cause
           ,
           which
           makes
           that
           favourable
           law
           to
           take
           effect
           .
           To
           say
           he
           is
           passive
           ,
           because
           he
           made
           not
           the
           Law
           ,
           nor
           sits
           as
           Judge
           on
           the
           Bench
           to
           absolve
           himselfe
           ,
           is
           but
           a
           shift
           to
           blinde
           the
           eyes
           of
           the
           simple
           ,
           seeing
           that
           when
           more
           causes
           then
           one
           concur
           to
           an
           effect
           ,
           the
           effect
           may
           be
           denominated
           from
           the
           lowest
           ,
           that
           which
           doth
           least
           is
           an
           active
           efficient
           cause
           ;
           nay
           in
           this
           case
           the
           Malefactor
           doth
           more
           in
           saving
           of
           his
           life
           ,
           then
           either
           the
           Law
           or
           Judge
           ;
           for
           though
           
             pro
             forma
          
           ,
           he
           acknowledgeth
           the
           grace
           of
           the
           State
           ,
           and
           the
           courtesie
           of
           the
           Judge
           unto
           him
           :
           yet
           as
           the
           Welch-man
           that
           was
           bid
           to
           cry
           God
           blesse
           the
           King
           ,
           and
           the
           Judge
           ,
           cryed
           ,
           
             God
             blesse
             her
             father
             and
             mother
             who
             taught
             her
             to
             read
             ,
          
           intimated
           he
           was
           more
           beholding
           to
           his
           reading
           then
           to
           the
           courtesie
           of
           the
           Judge
           ,
           for
           else
           the
           Judge
           would
           have
           been
           severe
           enough
           ,
           his
           mercy
           would
           have
           deserved
           but
           little
           thanks
           .
           I
           must
           needs
           tell
           my
           Old
           Friend
           ,
           
             Non
             loquitur
             ut
             Clericus
          
           .
           We
           say
           such
           a
           man
           is
           Passive
           in
           saving
           his
           life
           ,
           who
           is
           not
           required
           to
           read
           or
           perferm
           any
           other
           condition
           ,
           but
           receives
           a
           pardon
           of
           meer
           Grace
           :
           In
           like
           manner
           he
           is
           Passive
           in
           his
           Justification
           ,
           that
           doth
           nothing
           at
           all
           towards
           the
           procuring
           of
           i●
           ;
           he
           that
           performs
           the
           least
           condition
           in
           order
           thereunto
           ▪
           is
           not
           onely
           Physically
           ,
           but
           Morally
           active
           in
           obtaining
           this
           priviledge
           .
           For
           though
           
             he
             did
             not
             
             make
             the
             Law
             ,
             by
             ,
             and
             according
             to
             which
             he
             is
             justified
             ;
             nor
             pronounce
             the
             sentence
             of
             Absolution
             upon
             himself
          
           ;
           yet
           he
           hath
           a
           subordinate
           ,
           or
           less
           principal
           efficiency
           in
           producing
           the
           effect
           ;
           nay
           ,
           a
           learned
           man
           
           (
           whom
           I
           hope
           Mr.
           W.
           will
           not
           think
           
             more
             worthy
             to
             be
             derided
             ,
             then
             disputed
             with
          
           )
           tells
           us
           ,
           
             That
             he
             that
             performs
             conditions
             for
             Justification
             ,
             doth
             more
             to
             his
             Justification
             ,
             then
             God
             ,
             who
             made
             onely
             a
             conditional
             grant
             ,
             notwithstanding
             which
             ,
             he
             might
             have
             perished
             ;
             but
             he
             by
             performing
             the
             condition
             ,
             makes
             the
             grant
             to
             be
             absolute
             :
             And
             truly
          
           (
           sayes
           the
           same
           Author
           )
           
             whosoever
             makes
             Faith
             the
             condition
             of
             the
             New
             Covenant
             ,
             in
             such
             a
             sense
             as
             perfect
             Obedience
             was
             the
             condition
             of
             the
             Old
             ,
             cannot
             avoid
             it
             ;
             but
             that
             man
             is
             justified
             chiefly
             by
             himself
             ,
             and
             his
             own
             acts
             ;
             not
             so
             much
             by
             Gods
             Grace
             in
             imputing
             Christs
             Righteousness
             ,
             but
             more
             by
             his
             own
             Faith
             ,
             which
             is
             his
             own
             act
             ,
             though
             of
             Gods
             work
             .
          
           God
           by
           making
           his
           supposed
           gracious
           conditional
           promise
           ,
           doth
           not
           justifie
           any
           man
           q
           ,
           for
           that
           makes
           no
           difference
           at
           all
           amongst
           persons
           :
           It
           remains
           therefore
           ,
           that
           man
           must
           be
           said
           to
           justifie
           himself
           ;
           for
           where
           there
           is
           a
           promise
           of
           a
           Reward
           made
           to
           all
           ,
           upon
           condition
           of
           performing
           such
           a
           service
           ,
           he
           that
           obtains
           the
           reward
           ,
           gets
           it
           by
           his
           own
           service
           ;
           without
           which
           ,
           the
           promise
           would
           have
           brought
           him
           never
           a
           whit
           the
           nearer
           to
           the
           Reward
           .
           Thus
           a
           man
           justifies
           himself
           by
           believing
           ,
           more
           a
           great
           deal
           ,
           then
           God
           justifies
           him
           by
           his
           promulgation
           of
           the
           conditional
           promise
           ,
           which
           would
           have
           left
           him
           in
           his
           old
           condition
           ,
           had
           not
           he
           better
           provided
           for
           himself
           by
           believing
           ,
           then
           God
           by
           promising
           :
           as
           in
           the
           old
           Covenant
           ,
           it
           was
           not
           Gods
           threat
           that
           brought
           death
           upon
           the
           world
           ,
           just
           so
           in
           the
           new
           (
           if
           it
           be
           a
           conditional
           promise
           )
           it
           is
           not
           the
           promise
           that
           justifies
           a
           believer
           ,
           but
           the
           believer
           himself
           .
        
         
           §
           .
           7.
           
           Mr.
           W.
           may
           as
           well
           call
           the
           Blood
           of
           Christ
           a
           Passive
           condition
           in
           our
           Justification
           ,
           because
           
             it
             did
             not
             make
             the
             Law
             ,
             nor
             pronounce
             the
             sentence
             of
             Absolution
          
           ;
           let
           the
           indifferent
           Reader
           consider
           ,
           whether
           this
           be
           not
           (
           I
           will
           not
           say
           a
           childish
           ,
           but
           )
           an
           impertinent
           answer
           ,
           which
           draws
           his
           former
           Concession
           quite
           aside
           from
           the
           matter
           now
           under
           debate
           ;
           for
           the
           question
           is
           not
           ,
           whether
           man
           did
           concur
           in
           making
           the
           Law
           and
           Rule
           of
           his
           Justification
           ;
           but
           whether
           he
           hath
           any
           causal
           influx
           in
           producing
           the
           effect
           ;
           or
           whether
           before
           Justification
           ,
           he
           can
           ,
           or
           doth
           
           perform
           any
           condition
           ,
           to
           which
           God
           hath
           infallibly
           promised
           this
           Grace
           ?
           Which
           (
           if
           granted
           )
           will
           conclude
           ,
           That
           he
           is
           not
           Passive
           ,
           but
           Active
           in
           his
           Justification
           ;
           when
           our
           Protestant
           Divines
           say
           ,
           That
           a
           man
           is
           Passive
           in
           his
           first
           Conversion
           :
           Their
           meaning
           is
           ,
           That
           he
           can
           perform
           no
           condition
           at
           all
           ,
           to
           which
           God
           hath
           inseparably
           annexed
           the
           Grace
           of
           Conversion
           :
           So
           Cameron
           r
           expresseth
           their
           sense
           and
           meaning
           ,
           
             Vocatio
             nullam
             poscit
             in
             objecto
             conditionem
          
           ;
           For
           though
           a
           man
           before
           conversion
           do
           perform
           many
           natural
           acts
           ,
           which
           have
           a
           remote
           tendency
           to
           this
           effect
           ,
           as
           Hearing
           ,
           Reading
           ,
           Meditating
           ,
           &c.
           yet
           for
           all
           we
           say
           ,
           He
           is
           Passive
           therein
           ,
           because
           these
           are
           not
           such
           conditions
           ,
           to
           which
           God
           hath
           promised
           saving
           Grace
           :
           So
           though
           a
           man
           doth
           never
           so
           many
           natural
           acts
           ,
           or
           duties
           ,
           whereunto
           God
           hath
           not
           immediately
           promised
           this
           priviledge
           ,
           he
           is
           but
           Passive
           for
           all
           in
           his
           Justification
           ;
           but
           if
           he
           do
           perform
           any
           condition
           ,
           to
           which
           Justification
           is
           promised
           ,
           then
           he
           is
           active
           ,
           and
           consequently
           may
           be
           said
           to
           justifie
           himself
           .
        
         
           §
           .
           8.
           
           But
           says
           Mr.
           
             W.
             We
             do
             no
             more
             justifie
             our selves
             ,
             then
             we
             do
             glorifie
             our selves
             ,
             it
             is
             God
             alone
             doth
             both
             ,
             and
             we
             are
             Passive
             in
             both
             ,
          
           Pag
           8.
           
           And
           again
           ,
           
             It
             is
             God
             that
             glorifies
             us
             ,
             and
             not
             we
             our selves
             ;
             yet
             surely
             God
             doth
             not
             glorifie
             us
             before
             we
             believe
             ,
          
           Pag.
           10.
           
        
         
           First
           ,
           I
           shall
           readily
           grant
           him
           ,
           that
           we
           do
           neither
           justifie
           ,
           nor
           glorifie
           our selves
           ;
           seeing
           that
           we
           obtain
           neither
           of
           these
           benefits
           by
           our
           own
           works
           :
           From
           the
           very
           beginning
           ,
           to
           the
           end
           of
           our
           Salvation
           ,
           nothing
           is
           primarily
           or
           causally
           Active
           ,
           but
           Free-grace
           s
           ;
           all
           that
           we
           receive
           from
           God
           is
           gift
           ,
           and
           not
           debt
           :
           Glory
           it self
           is
           not
           wages
           ,
           but
           Grace
           .
           For
           though
           it
           be
           called
           
             The
             recompence
             of
             Reward
             ,
             Heb.
          
           11.27
           .
           yet
           that
           is
           not
           to
           be
           understood
           in
           a
           proper
           sense
           ,
           as
           when
           the
           Reward
           is
           for
           the
           Work
           ,
           which
           may
           be
           two
           ways
           .
           First
           ,
           When
           the
           work
           is
           proportionable
           to
           the
           wages
           ,
           as
           when
           a
           Laborer
           receives
           a
           shilling
           for
           a
           days
           work
           ,
           here
           the
           work
           doth
           deserve
           the
           wages
           ,
           because
           the
           work
           doth
           him
           that
           payes
           the
           wages
           as
           much
           good
           ,
           as
           the
           wages
           doth
           the
           worker
           .
           Now
           surely
           ,
           no
           reward
           can
           come
           from
           the
           Creator
           to
           the
           Creature
           in
           this
           way
           ,
           b●cause
           no
           man
           can
           do
           any
           work
           that
           is
           profitable
           unto
           God
           ,
           Psal.
           16.2
           .
           Job
           22.3
           .
           &
           35.8
           .
           Rom.
           11
           35.
           
           The
           very
           Papists
           will
           not
           say
           ,
           that
           Glory
           is
           a
           reward
           in
           this
           sense
           .
           
           Works
           (
           saith
           Bishop
           Gardner
           
           )
           
             do
             not
             deserve
             Salvation
             ,
             as
             a
             Workman
             deserveth
             his
             wages
             for
             his
             labor
             .
          
           Secondly
           ,
           When
           the
           work
           is
           not
           answerable
           to
           the
           wages
           ,
           but
           yet
           the
           wages
           is
           due
           by
           promise
           upon
           the
           performance
           of
           it
           ;
           as
           when
           a
           poor
           man
           hath
           twenty
           shillings
           for
           an
           hours
           labor
           ,
           though
           the
           work
           be
           not
           worth
           it
           ,
           yet
           is
           it
           a
           due
           debt
           ,
           and
           he
           may
           challenge
           it
           as
           such
           ,
           because
           it
           was
           promised
           him
           :
           In
           this
           sense
           ,
           neither
           is
           Glory
           a
           Reward
           ;
           for
           under
           the
           New
           Covenant
           ,
           
             Blessedness
             is
             not
             to
             him
             that
             worketh
             ,
             but
             to
             him
             that
             worketh
             not
             ,
          
           Rom.
           4.5
           .
           
             We
             are
             saved
             by
             grace
             ,
             and
             not
             by
             works
             ,
             Tit.
          
           3.5
           .
           Eph.
           2.5
           ,
           8.
           
           And
           saith
           the
           Apostle
           ,
           
             If
             by
             grace
             ,
             then
             it
             is
             no
             more
             of
             works
             ,
             Rom.
          
           ●1
           .
           6
           .
           But
           when
           Glory
           is
           called
           a
           Reward
           ,
           we
           are
           to
           understand
           it
           improperly
           ,
           as
           when
           a
           thing
           is
           called
           a
           Reward
           onely
           by
           way
           of
           Analogy
           and
           Resemblance
           ,
           because
           it
           comes
           after
           ,
           and
           in
           the
           place
           of
           the
           work
           ;
           as
           the
           nights
           rest
           may
           be
           called
           the
           Reward
           of
           the
           days
           labor
           ,
           because
           it
           succeeds
           it
           .
           Thus
           is
           that
           of
           the
           Apostle
           to
           be
           taken
           ▪
           2
           Thes.
           1.7
           .
           And
           thus
           the
           Heir
           inheriting
           his
           Fathers
           Lands
           ,
           hath
           a
           Recompence
           or
           Reward
           of
           all
           the
           labor
           and
           service
           he
           hath
           done
           for
           his
           Father
           ;
           although
           he
           did
           not
           his
           service
           to
           that
           end
           ,
           neither
           doth
           the
           enjoyment
           of
           that
           inheritance
           hang
           upon
           that
           condition
           .
           In
           this
           sense
           ,
           Eternal
           L●fe
           and
           Glory
           may
           be
           called
           the
           Reward
           of
           our
           Works
           ,
           because
           it
           is
           a
           consequent
           of
           them
           ;
           not
           that
           our
           works
           have
           any
           influence
           ,
           either
           Physical
           or
           Moral
           to
           obtain
           it
           :
           All
           things
           being
           given
           us
           ,
           in
           ,
           and
           for
           Christ
           alone
           ,
           Rom.
           8.32
           .
           Eph.
           1.3
           .
           And
           therefore
           it
           is
           called
           by
           the
           Apostle
           
             A
             reward
             of
             Inheritance
             ,
             Col.
          
           3.24
           .
           Which
           comes
           to
           us
           not
           by
           working
           ,
           but
           by
           inheritance
           ,
           as
           we
           are
           the
           heirs
           of
           God
           ,
           and
           joynt
           heirs
           with
           Christ.
           If
           Glory
           were
           a
           Reward
           in
           a
           proper
           sense
           ,
           we
           might
           properly
           be
           said
           to
           save
           and
           glorifie
           our selves
           ,
           because
           we
           concurred
           to
           the
           Production
           of
           this
           effect
           ;
           but
           Mr.
           W.
           sayes
           well
           ,
           
             It
             is
             God
             that
             glorifies
             us
             ;
             Eternal
             Life
             is
             called
          
           his
           gift
           
             in
             opposition
             to
          
           wages
           ,
           Rom.
           6.23
           .
           2
           Tim.
           4.8
           .
           
             It
             is
             solely
             the
             effect
             of
             Gods
             grace
             ,
             and
             Christs
             purchase
             ;
             though
             God
             doth
             glorifie
             us
             after
             working
             ,
             y●t
             not
             for
             any
             of
             those
             works
             which
             we
             have
             wrought
             ,
             though
             by
             the
             help
             and
             assistance
             of
             his
             own
             Spirit
             .
          
        
         
           §
           .
           9.
           
           But
           yet
           secondly
           ,
           Though
           God
           doth
           not
           glorifie
           us
           before
           we
           believe
           ,
           yet
           it
           will
           not
           follow
           ,
           that
           he
           doth
           not
           justifie
           us
           before
           we
           believe
           .
           For
           first
           ,
           if
           we
           take
           Justification
           
             pro
             volitione
             
             Dei
          
           ,
           for
           the
           Will
           of
           God
           not
           to
           punish
           ,
           he
           cannot
           but
           know
           ,
           there
           is
           not
           the
           same
           reason
           of
           an
           immanent
           act
           of
           God
           ,
           which
           is
           Eternal
           ,
           and
           of
           a
           transient
           act
           which
           is
           in
           time
           ;
           or
           secondly
           ,
           if
           we
           take
           it
           
             pro
             re
             volita
          
           ,
           as
           it
           is
           the
           fruit
           and
           effect
           of
           Christs
           death
           ,
           it
           will
           not
           follow
           ,
           that
           because
           we
           have
           not
           Glorification
           before
           believing
           ,
           we
           have
           not
           Justification
           :
           For
           though
           all
           the
           Blessings
           of
           the
           Covenant
           are
           given
           us
           freely
           ,
           and
           not
           upon
           conditions
           performed
           by
           us
           ,
           yet
           God
           hath
           his
           order
           and
           method
           in
           bestowing
           of
           them
           :
           He
           first
           gives
           us
           Grace
           imputed
           ,
           then
           Grace
           inherent
           ,
           and
           afterwards
           Eternal
           Glory
           .
           And
           thus
           some
           Benefits
           of
           the
           Covenant
           are
           by
           some
           (
           though
           improperly
           )
           made
           conditions
           of
           the
           rest
           ,
           because
           they
           are
           first
           enjoyed
           .
        
         
           §
           .
           10.
           
           That
           which
           Mr.
           W.
           addes
           ,
           Pag.
           10.
           and
           wisheth
           
             may
             be
             seriously
             considered
          
           ,
           hath
           been
           considered
           already
           ,
           more
           then
           once
           .
           If
           (
           saith
           he
           )
           
             Justification
             by
             Faith
             ,
             must
             be
             understood
             of
             Justification
             in
             our
             Consciences
             ,
             then
             is
             not
             the
             word
             Justification
             taken
             properly
             for
             a
             Justification
             before
             God
             in
             all
             the
             Scriptures
             ;
             from
             the
             beginning
             to
             the
             end
             ,
             we
             read
             of
             no
             Justification
             in
             Scripture
             ,
             but
             by
             Faith
             or
             Works
             .
             Mr.
          
           E.
           (
           sayes
           he
           )
           
             when
             the
             Scripture
             speaks
             of
             Justification
             by
             Works
             ,
             understands
             it
             of
             Justification
             before
             men
             ;
             when
             it
             speaks
             of
             Justification
             by
             Faith
             ,
             he
             understands
             it
             of
             Justification
             in
             our
             Consciences
             :
             Now
             neither
             of
             these
             is
             Justification
             in
             the
             sight
             of
             God
             ,
             and
             verily
             neither
             of
             them
             of
             much
             worth
             in
             the
             Apostles
             judgement
             ,
          
           1
           Cor.
           4.3
           .
           
             The
             Antinomians
             may
             read
             out
             their
             eyes
             ,
             before
             they
             produce
             us
             one
             Text
             ,
             &c.
          
           ]
           Had
           he
           reported
           my
           Judgement
           truly
           ,
           there
           had
           been
           no
           room
           for
           this
           Exception
           .
           I
           have
           said
           indeed
           (
           and
           by
           all
           that
           Mr.
           W.
           hath
           said
           against
           it
           ,
           I
           see
           no
           reason
           to
           change
           my
           minde
           )
           that
           when
           the
           Scripture
           attributeth
           our
           Justification
           to
           Works
           (
           as
           in
           the
           Epistle
           of
           James
           )
           it
           is
           to
           be
           understood
           of
           our
           Justification
           before
           men
           ;
           when
           it
           ascribes
           it
           to
           Faith
           ,
           Faith
           is
           taken
           either
           properly
           ,
           or
           metonymically
           ;
           if
           it
           be
           taken
           properly
           for
           the
           act
           of
           Believing
           ,
           then
           it
           is
           to
           be
           understood
           of
           our
           Justification
           before
           God
           ,
           terminated
           in
           our
           Consciences
           ,
           or
           as
           it
           is
           revealed
           and
           evidenced
           ,
           to
           our selves
           .
           Justification
           in
           Conscience
           ,
           is
           Justification
           before
           God
           ,
           as
           an
           Acquittance
           in
           the
           heart
           of
           the
           Creditor
           ,
           and
           in
           a
           Paper
           is
           one
           and
           the
           same
           ;
           this
           manifested
           ,
           and
           the
           other
           secret
           .
           He
           that
           is
           justified
           in
           his
           Conscience
           ,
           is
           
           justified
           before
           God
           ;
           and
           Faith
           apprehends
           that
           ,
           which
           doth
           not
           onely
           justifie
           us
           in
           our
           Consciences
           but
           before
           God
           :
           Or
           if
           Faith
           be
           taken
           metonymically
           for
           its
           object
           ,
           then
           Justification
           by
           Faith
           is
           Justification
           before
           God
           ;
           for
           it
           is
           Justification
           by
           the
           Merits
           of
           Christ
           ,
           to
           whom
           alone
           ,
           without
           works
           ,
           or
           conditions
           performed
           by
           us
           ,
           the
           Holy
           Ghost
           ascribes
           our
           Justification
           in
           the
           sight
           of
           God
           ;
           Rom.
           3.24
           .
           Ephes.
           1.7
           .
           and
           in
           many
           other
           such
           places
           .
        
         
           §
           .
           11.
           
           But
           (
           says
           Mr.
           
             W.
             )
             Justification
             before
             men
             ,
             and
             in
             our
             Consciences
             ,
             are
             neither
             of
             them
             of
             much
             worth
             in
             the
             Apostles
             Judgement
             ,
          
           1
           Cor.
           4
           3.
           ]
           1.
           
           I
           wish
           that
           Justification
           with
           men
           ,
           were
           of
           less
           account
           with
           Mr.
           W.
           He
           best
           knows
           ,
           whether
           Conscience
           of
           vindicating
           the
           truth
           ,
           or
           popular
           affectation
           ,
           put
           him
           upon
           this
           engagement
           .
           I
           am
           sure
           ,
           the
           former
           would
           not
           have
           tempted
           him
           to
           those
           incivilities
           he
           hath
           offered
           unto
           me
           and
           others
           ,
           whom
           (
           I
           doubt
           not
           )
           but
           God
           will
           know
           by
           other
           names
           ,
           then
           he
           is
           pleased
           to
           cast
           upon
           us
           .
           If
           the
           later
           ,
           or
           a
           desire
           of
           ingratiating
           himself
           with
           some
           of
           my
           Opposers
           ,
           did
           spur
           him
           forward
           ,
           though
           he
           hath
           Justification
           before
           men
           (
           which
           yet
           I
           assure
           him
           is
           not
           Universal
           ,
           no
           not
           amongst
           many
           that
           do
           wish
           him
           well
           )
           I
           dare
           say
           ,
           he
           is
           not
           justified
           in
           the
           Court
           of
           Conscience
           ,
           
             and
             if
             our
             heart
             ,
             &c.
             
          
           1
           Joh.
           3.20
           .
           2.
           
           But
           doth
           the
           Apostle
           account
           neither
           of
           these
           Justifications
           much
           worth
           ?
           Let
           Mr.
           W.
           judge
           in
           what
           account
           he
           had
           
             Justification
             before
             men
          
           ,
           by
           what
           he
           sayes
           ,
           2
           Cor.
           1.12
           .
           1
           Cor.
           9.15
           .
           
             And
             Justification
             in
             Conscience
          
           ,
           by
           those
           blessed
           Effects
           he
           ascribes
           unto
           it
           ,
           Rom.
           5.1
           ,
           23.
           see
           1
           John.
           3.21
           .
           3.
           
           It
           is
           true
           ,
           1
           Cor.
           43.
           he
           sayes
           ,
           
             That
             he
             cares
             not
             to
             be
             judged
             of
             mans
             judgement
             ,
             or
             of
             mans
             day
          
           v
           .
           The
           meaning
           is
           ,
           That
           he
           did
           not
           regard
           the
           sinister
           Judgements
           and
           Censures
           of
           carnal
           Christians
           ,
           who
           praise
           and
           dispraise
           upon
           light
           and
           trivial
           inducements
           ,
           like
           them
           Chap.
           1.
           v.
           12.
           
           Yea
           ,
           (
           sayes
           he
           )
           
             I
             judge
             not
             my self
          
           ,
           q.
           d.
           
             I
             am
             not
             solicitous
             ,
             nor
             do
             I
             enter
             into
             consideration
             what
             degree
             of
             honor
             or
             esteem
             I
             am
             worthy
             of
             ,
             amongst
             ,
             or
             above
             my
             fellows
             .
          
           Now
           ,
           what
           is
           this
           to
           the
           purpose
           ?
           What
           is
           this
           to
           the
           Justification
           of
           his
           person
           in
           the
           Court
           of
           Conscience
           by
           Faith
           ,
           or
           the
           Justification
           of
           his
           Faith
           and
           Sincerity
           towards
           men
           by
           Works
           ?
           I
           must
           needs
           say
           (
           with
           a
           very
           worthy
           Divine
           x
           )
           
             That
             no
             small
             portion
             of
             favor
             consists
             in
             a
             Sence
             and
             Knowledge
             of
             the
             kindness
             of
             God
             in
             its
             actings
             ,
             terminated
             upon
             the
             Conscience
          
           ;
           however
           Mr
           W.
           is
           pleased
           to
           value
           it
           .
        
         
         
           §
           .
           12.
           
           In
           his
           next
           Passage
           he
           gives
           us
           a
           Youthful
           Frolick
           ,
           to
           shew
           his
           gallantry
           ,
           like
           Mr.
           Baxters
           challenge
           y
           ,
           
             Let
             the
             Antinomians
             shew
             one
             Scripture
             which
             speaks
             of
             Justification
             from
             Eternity
             .
             The
             Antinomians
          
           (
           saith
           he
           ,
           the
           Anti-Papists
           ,
           and
           Anti-Arminians
           ,
           he
           means
           )
           
             may
             read
             their
             eyes
             out
             ,
             before
             they
             produce
             us
             one
             Text
             for
             any
             other
             Justification
             in
             Scripture
             ,
             which
             is
             not
             by
             Faith
             ,
             or
             Works
             .
          
           (
           1
           )
           Though
           the
           Antinomians
           are
           so
           blinde
           ,
           that
           they
           cannot
           finde
           one
           Text
           for
           this
           purpose
           ,
           yet
           he
           himself
           is
           such
           a
           quick-sighted
           Linceus
           ,
           that
           he
           hath
           discovered
           more
           then
           one
           :
           For
           Pag.
           23.
           he
           tells
           us
           of
           a
           threefold
           Justification
           ,
           and
           yet
           neither
           of
           them
           is
           by
           Faith
           or
           Works
           .
           I
           hope
           he
           hath
           not
           read
           out
           his
           eyes
           to
           finde
           them
           out
           .
           (
           2
           )
           In
           what
           sence
           the
           Scripture
           asserts
           Justification
           before
           Faith
           or
           Works
           ,
           hath
           been
           shewn
           before
           ;
           but
           (
           3
           )
           (
           if
           I
           may
           be
           so
           bold
           )
           I
           would
           ask
           how
           long
           the
           Anti-Gospellers
           may
           read
           before
           they
           produce
           one
           plain
           Text
           for
           any
           of
           those
           Dictates
           ,
           they
           would
           thrust
           upon
           us
           ,
           
             That
             Justification
             doth
             in
             no
             sence
             precede
             the
             act
             of
             Faith
             ;
             that
             Christ
             purchased
             onely
             a
             conditional
             ,
             not
             an
             absolute
             Justification
             for
             Gods
             Elect
             ;
             that
             our
             Evangelical
             Righteousness
             by
             which
             we
             are
             justified
             is
             in
             our selves
             ;
             that
             the
             tenor
             of
             the
             New
             Covenant
             is
             ,
          
           If
           thou
           believe
           ,
           &c.
           
           
             That
             God
             hath
             made
             a
             Covenant
             with
             Christ
             ,
             that
             none
             should
             have
             any
             benefit
             by
             his
             death
             ,
             till
             they
             do
             believe
             .
          
           Cum
           multis
           aliis
           quae
           nunc
           ,
           &c.
           
        
         
           §
           .
           13.
           
           Mr.
           W.
           thinks
           he
           hath
           sufficiently
           cleared
           the
           coast
           of
           this
           Exception
           [
           
             That
             Faith
             in
             a
             proper
             sence
             is
             said
             to
             justifie
             ,
             in
             respect
             of
             its
             evidencing
             property
             ,
             or
             because
             it
             declares
             and
             applies
             to
             our
             Consciences
             ,
             that
             perfect
             Justification
             which
             we
             have
             in
             Christ.
          
           ]
           But
           by
           his
           leave
           ,
           it
           is
           like
           to
           be
           a
           bone
           for
           him
           to
           pick
           ,
           till
           the
           
             Index
             Expurgatorius
          
           hath
           rased
           out
           those
           Scriptures
           which
           ascribe
           our
           Justification
           unto
           Christ
           alone
           .
           For
           my
           own
           part
           ,
           I
           see
           no
           such
           cause
           he
           hath
           to
           triumph
           ,
           unless
           it
           be
           in
           the
           dejection
           of
           those
           feeble
           consequences
           ,
           which
           he
           himself
           hath
           devised
           to
           make
           our
           Doctrine
           odious
           ,
           which
           we
           have
           shewn
           before
           ,
           are
           as
           remote
           from
           our
           principles
           ,
           as
           the
           East
           is
           from
           the
           West
           .
           I
           confess
           ,
           neither
           he
           ,
           nor
           I
           ,
           are
           competent
           Judges
           in
           our
           own
           cause
           ;
           let
           the
           Godly
           Reader
           judge
           between
           us
           ,
           and
           hold
           fast
           that
           which
           comes
           nearest
           to
           the
           Analogy
           of
           Faith.
           I
           shall
           now
           address
           my self
           to
           s●an
           the
           force
           of
           those
           Arguments
           he
           hath
           brought
           to
           prove
           ;
           
           That
           the
           Elect
           are
           not
           justified
           in
           the
           sight
           of
           God
           before
           they
           believe
           .
        
      
       
         
           CHAP.
           X.
           Wherein
           Mr.
           Woodbridges
           first
           Argument
           against
           Justification
           before
           Faith
           ,
           taken
           from
           the
           Nature
           of
           Justification
           ,
           is
           answered
           .
        
         
           HIs
           first
           Argument
           is
           drawn
           from
           the
           Nature
           of
           Justification
           ,
           Which
           (
           sayes
           he
           )
           
             is
             the
             absolution
             of
             a
             sinner
             from
             condemnation
             ,
             by
             that
             gracious
             sentence
             and
             signal
             promise
             in
             the
             Gospel
             .
             [
             He
             that
             believes
             ,
             shall
             not
             enter
             into
             condemnation
             .
             ]
          
           The
           Argument
           he
           hath
           cast
           into
           this
           frame
           ,
           
             If
             there
             be
             no
             act
             of
             grace
             declared
             and
             published
             in
             the
             Word
             ,
             which
             may
             be
             a
             legal
             discharge
             of
             the
             sinner
             ,
             while
             he
             is
             in
             unbelief
             ,
             then
             no
             unbelieving
             sinner
             is
             justified
             :
             But
             there
             is
             no
             act
             of
             grace
             ,
             declared
             and
             published
             in
             the
             Word
             ,
             which
             is
             a
             legal
             discharge
             of
             the
             sinner
             ,
             whilest
             he
             remains
             in
             unbelief
             ,
          
           Ergo.
           Whereunto
           I
           answer
           ,
           1.
           
           That
           his
           Assumption
           is
           false
           ;
           for
           the
           Gospel
           or
           New
           Covenant
           is
           a
           published
           or
           declared
           discharge
           of
           all
           the
           Elect.
           The
           sum
           of
           which
           is
           ,
           That
           God
           hath
           transacted
           all
           their
           sins
           upon
           Jesus
           Christ
           ,
           and
           that
           Christ
           by
           that
           offering
           of
           his
           hath
           made
           a
           full
           and
           perfect
           atonement
           for
           them
           ;
           whereby
           the
           whole
           spiritual
           Israel
           ,
           are
           really
           made
           clean
           from
           all
           their
           sins
           in
           the
           sight
           of
           God
           ,
           as
           of
           old
           ,
           carnal
           Israel
           were
           Typically
           clean
           ,
           upon
           the
           atonement
           made
           by
           the
           High
           Priest
           ,
           Levit.
           16.30
           .
           Now
           though
           they
           cannot
           plead
           it
           before
           they
           believe
           ;
           yet
           is
           it
           a
           real
           discharge
           ,
           because
           it
           frees
           them
           from
           condemnation
           :
           As
           a
           Pardon
           granted
           by
           a
           Prince
           ,
           is
           a
           legal
           discharge
           ,
           though
           the
           Malefactor
           doth
           not
           know
           of
           it
           .
           2.
           
           The
           Sequel
           or
           Consequence
           of
           the
           Major
           stands
           upon
           a
           sandy
           bottom
           ,
           a
           postulatum
           that
           will
           not
           be
           granted
           ,
           to
           wit
           ,
           That
           Justification
           is
           the
           discharge
           of
           a
           sinner
           ,
           by
           a
           published
           ,
           declared
           act
           .
           We
           have
           shewed
           before
           ,
           That
           Justification
           consists
           in
           the
           non-imputation
           of
           sin
           ,
           and
           the
           imputation
           of
           Righteousness
           ,
           which
           is
           
           an
           act
           of
           the
           Minde
           ,
           or
           Will
           of
           God.
           It
           is
           a
           gross
           
             non
             sequitur
          
           ,
           God
           doth
           not
           declare
           his
           non-imputing
           of
           sin
           to
           his
           Elect
           ,
           before
           they
           believe
           ,
           Ergo
           He
           doth
           account
           and
           esteem
           them
           sinners
           .
           The
           Question
           is
           not
           ,
           whether
           this
           gracious
           sentence
           of
           Absolution
           ,
           be
           declared
           ;
           but
           whether
           it
           be
           not
           in
           the
           Brest
           of
           God
           ,
           before
           it
           be
           declared
           ?
           or
           ,
           whether
           this
           immanent
           act
           of
           God
           doth
           not
           secure
           the
           sinner
           from
           condemnation
           ?
           If
           so
           !
           then
           there
           is
           Justification
           ,
           though
           there
           be
           no
           published
           ,
           declared
           sentence
           .
           As
           
             Gods
             saying
             in
             his
             heart
             ,
             That
             he
             would
             never
             drown
             the
             world
             any
             more
             ,
             Gen.
          
           8.21
           .
           did
           sufficiently
           secure
           the
           world
           from
           the
           danger
           of
           an
           other
           deluge
           ,
           though
           he
           had
           never
           declared
           it
           ;
           so
           Gods
           will
           not
           to
           punish
           ,
           secures
           a
           person
           from
           condemnation
           ,
           though
           this
           security
           be
           not
           declared
           .
        
         
           §
           .
           2.
           
           They
           are
           but
           feeble
           proofs
           ,
           wherewith
           he
           hath
           backed
           h●s
           Assertion
           ,
           That
           Justification
           is
           onely
           by
           the
           promise
           ,
           as
           a
           declared
           discharge
           .
           
             We
             are
             not
          
           (
           says
           he
           ,
           as
           if
           he
           sa●e
           in
           Pythagoras
           his
           Chair
           )
           
             to
             conceive
             of
             Justification
             ,
             as
             an
             internal
             immanent
             act
             of
             God
             ,
             resolving
             privately
             in
             his
             own
             Brest
             ,
             not
             to
             prosecute
             his
             right
             against
             a
             sinner
             ;
             but
             it
             must
             be
             some
             declared
             ,
             promulged
             act
             ,
             &c.
             
          
           But
           why
           are
           we
           not
           to
           conceive
           of
           it
           ,
           as
           an
           internal
           ,
           immanent
           act
           ?
           Instead
           of
           proofs
           he
           gives
           us
           Illustrations
           ,
           which
           may
           pass
           in
           a
           Sermon
           ,
           but
           are
           too
           weak
           for
           a
           dispute
           .
           
             As
             sin
          
           (
           saith
           he
           )
           
             is
             not
             imputed
             ,
             where
             there
             is
             no
             Law
             ,
          
           Rom.
           5.13
           .
           
             So
             neither
             is
             Righteousness
             imputed
             without
             Law.
          
           Whereunto
           I
           answer
           ,
           1.
           
           Though
           men
           will
           not
           impute
           or
           charge
           sin
           upon
           themselves
           ,
           where
           there
           is
           not
           a
           Law
           to
           convince
           them
           of
           it
           ,
           
             For
             by
             the
             Law
             is
             the
             knowledge
             of
             sin
             ,
             Rom.
          
           3.20
           .
           &
           7.9
           .
           Gal.
           3.19
           .
           Yet
           it
           follows
           not
           ,
           but
           God
           did
           impute
           sin
           to
           men
           ,
           before
           there
           was
           any
           Law
           promulged
           ,
           or
           before
           the
           sin
           was
           actually
           committed
           :
           For
           what
           is
           Gods
           hating
           of
           a
           person
           ,
           but
           his
           imputing
           of
           sin
           ,
           or
           his
           will
           to
           punish
           him
           for
           his
           sin
           ?
           Now
           the
           Lord
           hated
           all
           that
           perish
           ,
           ere
           ever
           the
           Law
           was
           given
           .
           The
           scope
           of
           the
           Scripture
           alleadged
           ,
           Rom.
           5.13
           .
           is
           not
           to
           shew
           when
           God
           begins
           to
           impute
           sin
           to
           a
           person
           ,
           but
           that
           sin
           ,
           in
           being
           ,
           supposeth
           a
           Law
           ;
           and
           consequently
           ,
           That
           there
           was
           a
           Law
           ,
           before
           the
           Law
           of
           Moses
           ,
           else
           men
           could
           not
           have
           sinned
           ,
           as
           it
           is
           confessed
           they
           did
           :
           As
           the
           Law
           it self
           had
           a
           being
           in
           the
           Minde
           of
           God
           ,
           so
           the
           issues
           thereof
           were
           determined
           by
           him
           ,
           before
           it
           was
           declared
           .
           2.
           
           There
           is
           not
           the
           same
           
           reason
           of
           our
           being
           sinners
           ,
           and
           being
           righteous
           ,
           seeing
           that
           sin
           is
           our
           act
           ,
           but
           Righteousness
           is
           the
           gift
           of
           God.
           A
           man
           is
           not
           a
           sinner
           ,
           before
           he
           do
           commit
           sin
           ,
           either
           by
           himself
           ,
           or
           Representative
           ,
           which
           necessarily
           supposeth
           a
           Law
           ;
           
             For
             sin
             is
             the
             transgression
             of
             a
             Law
             ,
          
           1
           Iohn
           3.4
           .
           But
           a
           man
           may
           be
           righteous
           before
           he
           doth
           works
           of
           Righteousness
           ,
           and
           consequently
           before
           any
           Law
           is
           given
           him
           to
           obey
           .
           Indeed
           ,
           if
           we
           were
           made
           righteous
           by
           our
           own
           personal
           Inherent
           Righteousness
           ,
           then
           our
           Justification
           would
           necessarily
           require
           a
           Law
           ;
           for
           as
           much
           as
           all
           our
           Righteousness
           consists
           in
           a
           conformity
           to
           the
           Law.
           But
           seeing
           we
           are
           justified
           by
           the
           imputation
           of
           anothers
           Righteousness
           ,
           what
           need
           is
           there
           that
           a
           Law
           should
           first
           be
           given
           unto
           us
           .
        
         
           §
           .
           3.
           
           Mr.
           W.
           goes
           on
           ,
           [
           
             As
             our
             condemnation
             is
             no
             secret
             act
             ,
             or
             resolution
             of
             God
             to
             condemn
             ,
             but
             the
             very
             voice
             and
             sentence
             of
             the
             Law
          
           [
           Cursed
           is
           he
           that
           sinneth
           ;
           ]
           (
           
             and
             therefore
             he
             whom
             God
             in
             his
             Eternal
             Decree
             ,
             hath
             purposed
             to
             save
             ,
             may
             yet
             for
             the
             present
             be
             under
             the
             sentence
             of
             condemnation
             ;
             as
             the
          
           Ephesians
           ,
           
             whom
             God
             had
             chosen
             to
             Eternal
             Life
             ,
          
           Chap.
           1.4
           .
           
             were
             yet
             sometimes
             the
             children
             of
             wrath
             ,
          
           Chap.
           2.3
           .
           )
           
             So
             on
             the
             contrary
             ,
             our
             Justification
             must
             be
             some
             declared
             ,
             promulged
             act
             ,
             or
             sentence
             of
             God
             ,
             which
             may
             stand
             good
             in
             Law
             ,
             for
             the
             discharge
             of
             the
             sinner
             against
             condemnation
             .
          
           ]
           We
           say
           that
           condemnation
           (
           being
           taken
           ,
           not
           for
           the
           Will
           of
           God
           to
           punish
           ,
           or
           to
           inflict
           upon
           a
           person
           ,
           the
           desert
           of
           his
           sin
           ,
           but
           for
           the
           thing
           willed
           ,
           or
           for
           the
           curse
           it self
           )
           it
           comes
           upon
           men
           by
           vertue
           of
           that
           Law
           ,
           or
           Covenant
           which
           was
           made
           with
           the
           first
           Adam
           .
           So
           our
           Justification
           (
           being
           taken
           ,
           not
           for
           the
           Internal
           Act
           of
           Gods
           will
           ,
           not
           to
           punish
           ,
           but
           for
           the
           benefit
           willed
           to
           us
           by
           that
           Internal
           Act
           ,
           to
           wit
           ,
           Our
           actual
           discharge
           from
           the
           Law
           )
           descends
           to
           us
           ,
           by
           vertue
           of
           that
           Law
           or
           Covenant
           ,
           which
           was
           made
           with
           the
           second
           Adam
           :
           He
           performing
           the
           terms
           of
           agreement
           between
           the
           Father
           ,
           and
           himself
           ,
           made
           the
           Law
           of
           Condemnation
           ,
           to
           be
           of
           no
           force
           against
           us
           ,
           Gal.
           3.13
           .
           &
           4.5
           .
           Which
           New
           Covenant
           ,
           and
           not
           the
           Conditional
           Promise
           (
           as
           Mr.
           W.
           would
           have
           it
           )
           is
           called
           
             The
             Law
             of
             Faith
          
           ,
           Rom.
           3.27
           .
           
             And
             the
             Law
             of
             Righteousness
          
           ,
           Ch.
           9.31
           .
           It
           is
           called
           
             a
             Law
          
           ,
           because
           it
           is
           the
           fixed
           and
           unalterable
           Sanction
           of
           the
           Great
           God
           ;
           or
           else
           by
           way
           of
           Antithesis
           ,
           or
           opposition
           to
           the
           Covenant
           of
           Works
           :
           The
           
             Law
             of
             Righteousness
          
           ,
           it
           being
           
           the
           onely
           means
           whereby
           men
           do
           attain
           to
           Righteousness
           ,
           and
           are
           justified
           in
           the
           sight
           of
           God
           ;
           and
           the
           
             Law
             of
             Faith
          
           ,
           because
           it
           strips
           men
           of
           their
           own
           righteousness
           *
           ,
           to
           cloath
           them
           with
           Christs
           ,
           and
           thereby
           takes
           from
           men
           all
           occasion
           of
           boasting
           in
           themselves
           ;
           whereas
           ,
           if
           men
           did
           attain
           to
           Righteousness
           by
           vertue
           of
           this
           Conditional
           Promise
           ,
           
             He
             that
             believes
             ,
             shall
             be
             saved
          
           ;
           they
           would
           have
           as
           much
           cause
           of
           boasting
           in
           themselves
           ,
           as
           if
           they
           had
           performed
           the
           Law
           of
           Works
           .
           That
           saying
           of
           his
           ,
           with
           which
           he
           closeth
           this
           Argument
           ,
           is
           wide
           from
           truth
           ,
           
             That
             every
             man
             is
             then
             condemned
             ,
             or
             stands
             condemned
          
           in
           foro
           Dei
           ,
           
             when
             the
             Law
             condemns
             him
          
           ;
           for
           then
           all
           men
           living
           are
           condemned
           ,
           seeing
           the
           Law
           condemns
           ,
           or
           curseth
           every
           one
           that
           sins
           ;
           and
           there
           is
           none
           that
           lives
           without
           sin
           .
           Either
           he
           must
           say
           ,
           
           Believers
           do
           not
           sin
           ,
           and
           then
           Saint
           John
           will
           give
           him
           the
           lie
           ,
           1
           Joh.
           1.8
           .
           or
           else
           ,
           That
           Believers
           are
           not
           justified
           ;
           which
           is
           contrary
           to
           the
           Scripture
           last
           cited
           by
           himself
           ,
           Joh
           5.24
           .
           with
           a
           thousand
           more
           .
           In
           what
           sence
           the
           Elect
           Ephesians
           were
           called
           
             Children
             of
             wrath
          
           ,
           will
           more
           fitly
           be
           explained
           in
           the
           next
           Chapter
           .
        
         
           §
           .
           4.
           
           In
           the
           mean
           time
           we
           will
           adde
           a
           few
           Reasons
           against
           the
           main
           support
           of
           this
           Argument
           ,
           
             That
             Justification
             is
             the
             discharge
             of
             a
             sinner
             ,
             by
             a
             declared
             ,
             published
             act
          
           ;
           to
           wit
           ,
           by
           that
           Signal
           ,
           Conditional
           Promise
           ,
           
             He
             that
             believes
             shall
             be
             saved
             .
          
           Which
           ,
           when
           a
           man
           hath
           performed
           the
           condition
           ,
           he
           may
           plead
           for
           his
           discharge
           .
           Against
           this
           Notion
           ,
           I
           shall
           offer
           to
           the
           Readers
           serious
           consideration
           ,
           these
           following
           Arguments
           .
           First
           ,
           If
           Justification
           be
           not
           by
           works
           ,
           then
           it
           is
           not
           by
           this
           or
           any
           other
           Conditional
           Promise
           ,
           which
           is
           a
           declared
           discharge
           onely
           to
           him
           that
           performs
           the
           condition
           ,
           
             i.
             e.
             That
             worketh
          
           :
           But
           Justification
           is
           not
           by
           works
           *
           ,
           which
           we
           have
           wrought
           ,
           but
           an
           act
           of
           the
           freest
           grace
           and
           bounty
           ,
           Col.
           2.13
           .
           where
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           ,
           which
           the
           Apostle
           useth
           to
           express
           
             the
             forgiveness
             of
             sin
          
           ,
           ascribes
           it
           solely
           to
           the
           Grace
           of
           God
           ,
           without
           Works
           or
           Conditions
           performed
           by
           us
           .
        
         
           §
           .
           5.
           
           Secondly
           ,
           If
           Justification
           be
           by
           that
           Signal
           Promise
           
             (
             He
             that
             believes
             ,
             shall
             be
             saved
             ,
             )
          
           then
           none
           were
           justified
           before
           that
           gracious
           sentence
           was
           published
           ,
           which
           was
           not
           till
           our
           Saviours
           Ministery
           in
           the
           flesh
           ;
           nor
           was
           there
           any
           sentence
           of
           Divine
           Revelation
           like
           it
           ,
           which
           the
           people
           of
           God
           could
           plead
           for
           their
           
           discharge
           from
           the
           Law
           ,
           from
           the
           fall
           of
           Adam
           ;
           until
           the
           publication
           of
           that
           subservient
           Covenant
           in
           Mount
           Sinai
           (
           which
           is
           the
           tenor
           of
           the
           Law
           of
           Works
           )
           the
           Lord
           never
           made
           any
           Conditional
           Promise
           ,
           which
           they
           could
           plead
           for
           their
           discharge
           ,
           and
           absolution
           from
           sin
           ;
           the
           promises
           to
           
             Adam
             ,
             Noah
             ,
             Abraham
          
           ,
           were
           not
           conditional
           ,
           but
           absolute
           .
           Now
           ,
           if
           there
           were
           no
           Justification
           ,
           till
           God
           had
           made
           some
           conditional
           promise
           ,
           which
           men
           upon
           performing
           the
           condition
           ,
           might
           plead
           as
           their
           legal
           discharge
           ,
           I
           marvel
           into
           what
           Limbus
           ▪
           Mr.
           W.
           will
           thrust
           the
           Fathers
           of
           the
           Old
           Testament
           :
           For
           they
           that
           were
           not
           justified
           ,
           were
           not
           saved
           .
           But
           the
           Scripture
           gives
           us
           more
           hope
           ,
           shewing
           that
           
             they
             were
             saved
             by
             the
             same
             grace
             ,
             as
             we
             are
             ,
             Acts
          
           15.11
           .
           God
           accepting
           them
           as
           righteous
           in
           Jesus
           Christ
           ;
           who
           in
           respect
           of
           the
           vertue
           and
           efficacy
           of
           his
           death
           ,
           is
           called
           
             The
             Lamb
             slain
             from
             the
             foundations
             of
             the
             world
             ,
             Revel
             .
          
           13.8
           .
           For
           though
           this
           rich
           Grace
           were
           not
           revealed
           to
           them
           so
           clearly
           ,
           as
           unto
           us
           ,
           Eph.
           3.5
           .
           1
           Pet.
           1.12
           .
           Yet
           the
           Effects
           and
           Benefits
           thereof
           descended
           upon
           them
           unto
           Justification
           of
           life
           ,
           no
           less
           then
           to
           the
           Faithful
           in
           the
           New
           Testament
           .
           The
           Argument
           in
           short
           is
           this
           .
           
             If
             the
             Fathers
             of
             the
             Old
             Testament
             were
             justified
             ,
             who
             yet
             had
             not
             any
             such
             declared
             discharge
             ;
             then
             Justification
             is
             not
             by
             a
             declared
             discharge
             ;
             but
             the
             Fathers
             of
             the
             Old
             Testament
             were
             justified
             ,
             &c.
          
           Ergo.
           
        
         
           §
           .
           6.
           
           Thirdly
           ,
           If
           Justification
           be
           onely
           by
           a
           declared
           discharge
           ,
           then
           Elect
           Infants
           insensible
           of
           this
           Declaration
           ,
           and
           unable
           to
           plead
           their
           discharge
           from
           any
           such
           promise
           ,
           have
           no
           Justification
           ,
           I
           hope
           Mr.
           W.
           is
           not
           such
           a
           
             durus
             pater
             infantum
          
           ,
           as
           to
           exclude
           all
           those
           from
           Justification
           that
           die
           in
           their
           infancy
           ,
           which
           he
           must
           necessarily
           do
           ,
           if
           he
           makes
           Justification
           to
           consist
           in
           that
           which
           they
           are
           utterly
           uncapable
           of
           .
        
         
           §
           .
           7.
           
           Fourthly
           ,
           The
           making
           Justification
           a
           declared
           discharge
           ,
           detracts
           from
           the
           Majesty
           and
           Soveraignty
           of
           God
           :
           For
           as
           much
           as
           it
           ascribes
           to
           him
           but
           the
           office
           of
           a
           Notary
           ,
           or
           subordinate
           Minister
           ,
           (
           whose
           work
           it
           is
           to
           declare
           and
           publish
           the
           sentence
           of
           the
           Court
           )
           rather
           then
           of
           a
           Judge
           or
           Supream
           Magistrate
           ,
           whose
           Will
           is
           a
           Law.
           And
           by
           this
           means
           Justification
           shall
           be
           opposed
           ,
           not
           to
           condemnation
           ,
           but
           to
           concealing
           or
           keeping
           secret
           .
        
         
           §
           .
           8.
           
           Fifthly
           ,
           If
           Justification
           were
           by
           a
           Conditional
           Promise
           ,
           
           as
           a
           declared
           discharge
           ,
           then
           it
           would
           not
           be
           Gods
           act
           ,
           but
           our
           own
           ;
           God
           should
           not
           be
           our
           Justifier
           ,
           but
           we
           must
           be
           said
           to
           justifie
           our selves
           ;
           For
           a
           Conditional
           Promise
           doth
           not
           declare
           one
           man
           justified
           more
           then
           another
           ,
           but
           the
           performance
           of
           the
           condition
           :
           So
           that
           a
           man
           should
           be
           more
           beholding
           to
           himself
           ,
           then
           to
           God
           ,
           for
           his
           Justification
           .
        
         
           §
           .
           9.
           
           Sixthly
           ,
           We
           may
           argue
           a
           pari
           :
           Forgiveness
           amongst
           men
           is
           not
           necessarily
           by
           a
           declared
           discharge
           ,
           Ergo
           ,
           Gods
           is
           not
           ;
           for
           there
           is
           the
           same
           reason
           for
           both
           ;
           and
           therefore
           we
           are
           bid
           
             to
             forgive
             one
             another
             ,
             as
             God
             for
             Christs
             sake
             hath
             forgiven
             us
             ,
             Eph.
          
           4.
           ult
           .
           i.
           e.
           heartily
           ,
           or
           from
           the
           heart
           ,
           as
           the
           Apostle
           elsewhere
           explains
           it
           ,
           Col.
           3.17
           .
           
             Not
             in
             word
             ,
             or
             in
             tongue
             ,
          
           but
           
             in
             deed
          
           ,
           and
           
             in
             true
             affection
          
           .
           Mans
           forgiveness
           is
           principally
           an
           act
           of
           the
           Heart
           and
           Minde
           :
           A
           man
           forgives
           an
           injury
           ,
           when
           he
           layes
           aside
           all
           thoughts
           of
           revenge
           ,
           and
           really
           intends
           his
           welfare
           that
           did
           the
           same
           ;
           his
           heart
           is
           as
           much
           towards
           him
           ,
           as
           if
           he
           had
           not
           done
           it
           :
           And
           therefore
           Gods
           forgiving
           of
           a
           sinner
           ,
           is
           not
           necessarily
           a
           declared
           absolution
           .
           God
           may
           justifie
           or
           acquit
           a
           person
           ,
           though
           he
           doth
           not
           declare
           his
           reconciliation
           with
           him
           .
        
         
           §
           .
           10.
           
           Mr.
           Woodbridge
           foresaw
           the
           force
           of
           this
           Reason
           ,
           and
           therefore
           hath
           wisely
           laid
           in
           this
           Exception
           against
           it
           .
           
             Indeed
             to
             our
             private
             forgiveness
             one
             of
             another
             ,
             being
             meerly
             an
             act
             of
             Charity
             ,
             there
             is
             no
             more
             required
             ,
             then
             a
             resolution
             within
             our selves
             to
             lay
             aside
             our
             thoughts
             of
             revenge
             ,
          
           &c.
           
           
             But
             the
             forgiveness
             of
             a
             Magistrate
             ,
             being
             an
             act
             of
             Authority
             ,
             must
             be
             by
             some
             formal
             act
             of
             Oblivion
             ,
          
           &c.
           
           
             A
             Vote
             in
             the
             house
             is
             no
             Legal
             security
             to
             a
             Delinquent
             ;
             so
             then
             ,
             Gods
             forgiveness
             being
             an
             act
             of
             Authority
             ,
             must
             neither
             be
             an
             hidden
             ,
             secret
             purpose
             in
             his
             own
             heart
             ,
          
           &c.
           
             but
             a
             formal
             promulged
             act
             .
             Answ.
          
           1.
           
           I
           see
           no
           reason
           why
           God
           should
           not
           have
           as
           much
           power
           to
           forgive
           ,
           without
           a
           
             promulged
             act
          
           ,
           as
           man.
           It
           was
           a
           saying
           heretofore
           ,
           
             Papa
             nunquàm
             sibi
             ligat
             manus
          
           ;
           they
           that
           have
           supream
           and
           absolute
           power
           ,
           love
           not
           to
           have
           their
           hands
           tyed
           .
           I
           wonder
           therefore
           ,
           that
           Mr.
           W.
           should
           be
           so
           bold
           as
           to
           limit
           God
           ,
           and
           to
           prescribe
           in
           what
           way
           and
           manner
           he
           must
           forgive
           sinners
           ;
           I
           am
           sure
           ,
           the
           Reason
           which
           he
           gives
           ,
           is
           of
           little
           force
           ;
           for
           Gods
           forgiveness
           is
           no
           less
           an
           act
           of
           Charity
           ,
           then
           mans
           ;
           as
           these
           Scriptures
           ,
           Rom
           5.8
           .
           Eph.
           2.4
           .
           with
           many
           others
           do
           sufficiently
           shew
           .
           And
           though
           God
           in
           
           the
           act
           of
           forgiveness
           ,
           may
           be
           looked
           upon
           as
           a
           Judge
           ,
           yet
           is
           he
           such
           a
           Judge
           ,
           as
           proceeds
           by
           no
           other
           Law
           then
           his
           own
           Will.
           And
           therefore
           (
           2
           )
           we
           say
           ,
           That
           though
           the
           forgiveness
           of
           Magistrates
           be
           by
           some
           published
           act
           of
           Oblivion
           ,
           yet
           it
           doth
           not
           follow
           ,
           That
           God
           must
           proceed
           in
           the
           same
           manner
           ;
           because
           the
           promulgation
           of
           an
           act
           of
           Grace
           ,
           is
           for
           the
           direction
           and
           limitation
           of
           Judges
           ,
           and
           Ministers
           of
           State
           ,
           that
           they
           do
           not
           execute
           the
           sentence
           of
           the
           Law.
           Now
           in
           the
           Justification
           of
           a
           sinner
           ,
           God
           hath
           no
           need
           of
           such
           an
           act
           ,
           because
           he
           is
           the
           sole
           Judge
           and
           Justifier
           himself
           ;
           and
           therefore
           the
           purpose
           of
           his
           Will
           secures
           the
           person
           sufficiently
           though
           his
           security
           be
           not
           declared
           ,
           and
           makes
           the
           Law
           of
           condemnation
           (
           which
           depends
           wholly
           on
           the
           Will
           of
           God
           )
           to
           be
           of
           no
           force
           ,
           in
           regard
           of
           the
           real
           execution
           of
           it
           ,
           whether
           he
           do
           plead
           it
           ,
           or
           no
           ;
           as
           in
           Infants
           ,
           and
           doubting
           Christians
           ,
           whose
           hearts
           do
           condemn
           them
           ;
           some
           of
           whom
           Mr.
           W.
           acknowledgeth
           to
           be
           justified
           ,
           Pag.
           3.
           
           &
           15.
           
           A
           Judge
           that
           hath
           the
           Legislative
           power
           in
           his
           own
           brest
           ,
           needs
           no
           published
           Edict
           to
           absolve
           an
           Offender
           .
           Now
           God
           is
           such
           a
           Judge
           ,
           as
           doth
           not
           receive
           ,
           but
           gives
           Laws
           unto
           all
           .
           (
           3
           )
           The
           publishing
           of
           acts
           of
           Grace
           ,
           is
           for
           the
           comfort
           of
           the
           Offender
           ,
           rather
           then
           for
           any
           need
           that
           the
           Supream
           Magistrate
           hath
           thereof
           ,
           as
           to
           the
           compleating
           of
           his
           act
           ;
           as
           for
           instance
           ,
           the
           Act
           of
           Oblivion
           was
           a
           real
           Pardon
           ,
           when
           it
           passed
           the
           house
           ;
           for
           though
           Delinquents
           had
           no
           knowledge
           of
           their
           immunity
           from
           the
           penalties
           which
           they
           had
           incurred
           ,
           before
           it
           was
           published
           in
           Print
           ,
           yet
           the
           Vote
           or
           Sanction
           of
           the
           House
           did
           secure
           them
           from
           danger
           ,
           and
           invalidate
           the
           Statutes
           that
           were
           in
           force
           against
           them
           ;
           otherwise
           Delinquents
           would
           be
           more
           beholding
           to
           the
           Printer
           that
           published
           that
           act
           ,
           then
           to
           the
           Parliament
           that
           made
           it
           :
           So
           the
           publication
           of
           the
           New
           Covenant
           was
           for
           the
           comfort
           of
           Gods
           Elect
           ,
           and
           not
           for
           their
           security
           ,
           
             in
             foro
             Dei.
          
           
        
      
       
         
         
           CHAP.
           XI
           .
           Wherein
           Mr.
           Woodbridges
           Second
           Argument
           against
           Justification
           before
           Faith
           ,
           taken
           from
           our
           state
           by
           nature
           ,
           is
           answered
           .
        
         
           HIs
           Second
           Argument
           seems
           to
           be
           most
           weighty
           ,
           which
           if
           it
           be
           put
           into
           a
           just
           ballance
           ,
           will
           likewise
           be
           found
           guilty
           of
           a
           
             minùs
             habens
          
           .
           The
           Argument
           runs
           thus
           ,
           [
           
             They
             that
             are
             under
             condemnation
             ,
             cannot
             at
             the
             same
             time
             be
             justified
             ;
             but
             all
             the
             world
             is
             under
             condemnation
             before
             Faith.
          
           Ergo
           ,
           
             None
             of
             the
             world
             are
             justified
             before
             Faith.
          
           ]
           Here
           I
           shall
           (
           1
           )
           enter
           a
           Caveat
           against
           the
           Major
           ,
           which
           notwithstanding
           his
           confident
           Assertion
           [
           
             that
             it
             must
             needs
             be
             true
          
           ]
           doth
           not
           appear
           so
           unto
           me
           ,
           unless
           it
           be
           limited
           with
           this
           Proviso
           ,
           That
           these
           seeming
           contraries
           do
           refer
           
             ad
             idem
          
           ,
           I
           mean
           ,
           to
           the
           same
           Court
           and
           Judicatory
           ;
           their
           I
           shall
           grant
           ,
           That
           he
           who
           is
           under
           condemnation
           is
           not
           justified
           ;
           otherwise
           we
           know
           ,
           it
           often
           falls
           out
           ,
           that
           he
           that
           is
           condemned
           ,
           and
           hath
           a
           Judgement
           upon
           Record
           against
           him
           in
           one
           Court
           ,
           may
           be
           justified
           and
           absolved
           in
           another
           ;
           he
           that
           is
           cast
           at
           the
           Common
           Law
           ,
           may
           be
           quitted
           in
           a
           Court
           of
           Equity
           .
           Now
           the
           Law
           and
           the
           Gospel
           are
           ,
           as
           it
           were
           ,
           two
           several
           Courts
           and
           Judicatories
           ;
           they
           that
           are
           condemned
           in
           the
           one
           ,
           may
           be
           justified
           in
           the
           other
           ;
           they
           that
           are
           sinners
           in
           the
           first
           Adam
           ,
           may
           be
           looked
           upon
           as
           just
           and
           righteous
           in
           the
           second
           :
           There
           is
           nothing
           more
           ordinary
           ,
           then
           for
           Christians
           ,
           at
           the
           same
           time
           ,
           to
           consider
           themselves
           under
           this
           twofold
           relation
           ,
           to
           wit
           ,
           Their
           state
           by
           Nature
           ,
           and
           their
           state
           by
           Grace
           .
           In
           reference
           to
           the
           former
           it
           was
           ,
           that
           Paul
           cryed
           out
           ,
           
             O
             wretched
             man
             that
             I
             am
          
           !
           and
           yet
           in
           the
           same
           breath
           ,
           he
           breaks
           forth
           into
           thankful
           Expressions
           for
           his
           escape
           and
           deliverance
           a
           .
           I
           doubt
           not
           but
           Mr.
           W.
           hath
           heard
           many
           Ministers
           in
           their
           Confessions
           ,
           adjudge
           themselves
           sinful
           and
           wretched
           Creatures
           ,
           and
           yet
           at
           the
           same
           time
           plead
           their
           Righteousness
           and
           Adoption
           ;
           though
           their
           translation
           from
           one
           estate
           to
           the
           other
           ,
           was
           
           not
           in
           that
           very
           instant
           :
           
           The
           Law
           condemns
           all
           men
           living
           ,
           for
           that
           all
           have
           sinned
           .
           The
           Law
           doth
           not
           consider
           men
           as
           Elect
           ,
           or
           Reprobates
           ,
           or
           as
           Believers
           or
           unbelievers
           ,
           but
           as
           righteous
           or
           sinners
           :
           Believers
           have
           no
           more
           advantage
           by
           the
           Law
           ,
           then
           unbelievers
           ;
           the
           Law
           will
           not
           cease
           to
           threaten
           and
           condemn
           them
           ,
           as
           long
           as
           they
           live
           :
           It
           is
           true
           ,
           Believers
           can
           plead
           their
           discharge
           ,
           which
           others
           may
           have
           ,
           though
           they
           know
           it
           not
           .
        
         
           §
           .
           2.
           
           But
           if
           Mr.
           W.
           do
           speak
           of
           an
           absolute
           condemnation
           ,
           or
           of
           such
           as
           are
           condemned
           by
           the
           first
           Covenant
           ,
           and
           have
           no
           benefit
           at
           all
           by
           the
           second
           ;
           we
           shall
           then
           let
           go
           the
           Major
           ,
           and
           arrest
           his
           Minor
           Proposition
           [
           
             But
             all
             the
             world
             are
             under
             condemnation
             before
             Faith.
          
           ]
           For
           God
           doth
           not
           condemn
           his
           Elect
           Children
           ,
           for
           whom
           Christ
           hath
           died
           ;
           the
           Holy
           Ghost
           witnesseth
           
             that
             Gods
             will
          
           ,
           to
           wit
           ,
           of
           good
           pleasure
           ,
           was
           ,
           
             That
             none
             of
             them
             should
             perish
             ,
             or
             be
             condemned
          
           ;
           and
           if
           the
           Judge
           will
           quit
           them
           ,
           who
           else
           shall
           condemn
           them
           *
           ?
           To
           whomsoever
           God
           doth
           will
           Life
           and
           Salvation
           ,
           (
           his
           Will
           being
           absolute
           and
           immutable
           )
           they
           are
           not
           lyable
           to
           condemnation
           .
        
         
           §
           .
           3.
           
           The
           Scriptures
           brought
           by
           him
           to
           prove
           his
           Minor
           ,
           are
           forced
           to
           go
           beyond
           the
           intention
           of
           the
           Holy
           Ghost
           ,
           as
           1
           Joh.
           3.18
           .
           
             He
             that
             believeth
             not
             ,
             is
             condemned
             already
             .
          
           He
           that
           believeth
           not
           ,
           is
           as
           much
           ,
           as
           he
           that
           never
           believeth
           ,
           or
           he
           that
           believeth
           not
           at
           any
           time
           ,
           as
           Chap.
           8.24
           .
           
             If
             ye
             believe
             not
             (
             i.
             e.
          
           not
           at
           all
           )
           
             ye
             shall
             die
             in
             your
             sins
             .
          
           The
           scope
           b
           of
           our
           Saviour
           was
           to
           obviate
           those
           suspitions
           and
           jealousies
           which
           are
           lurking
           in
           the
           hearts
           of
           men
           ,
           as
           if
           God
           in
           sending
           his
           Son
           ,
           intended
           not
           their
           good
           ,
           but
           onely
           laid
           a
           design
           and
           ambushment
           for
           their
           further
           condemnation
           .
           It
           is
           no
           such
           matter
           (
           sayes
           our
           Saviour
           )
           
             God
             sent
             not
             his
             Son
             to
             condemn
             the
             world
             ,
          
           Vers.
           17.
           
           It
           is
           an
           evident
           sign
           ,
           that
           God
           had
           no
           such
           end
           in
           publishing
           the
           Gospel
           ,
           
             For
             he
             that
             believes
             ,
             is
             not
             condemned
          
           ;
           he
           knows
           that
           he
           is
           passed
           from
           death
           to
           life
           ;
           
             and
             he
             that
             believes
             not
             ,
             i.
             e.
          
           that
           finally
           rejects
           the
           Grace
           which
           is
           here
           offered
           ,
           
             was
             condemned
             long
             before
             ;
             viz.
          
           by
           the
           sentence
           of
           the
           Law
           ,
           and
           by
           the
           just
           judgement
           of
           God
           ,
           proceeding
           against
           them
           ,
           according
           to
           the
           tenor
           of
           the
           first
           Covenant
           :
           So
           that
           God
           need
           not
           go
           about
           to
           entangle
           men
           ,
           who
           were
           before
           fast
           bound
           in
           the
           shackles
           of
           sin
           and
           misery
           ;
           the
           Law
           condemned
           them
           sufficiently
           ,
           though
           their
           contempt
           of
           the
           Gospel
           will
           aggravate
           their
           
           condemnation
           .
           Our
           Saviour
           had
           no
           intent
           at
           all
           to
           shew
           the
           state
           of
           the
           Elect
           ,
           before
           believing
           ;
           but
           the
           certain
           ,
           and
           inevitable
           misery
           of
           them
           that
           believe
           not
           ;
           by
           reason
           of
           the
           sentence
           of
           the
           Law
           which
           had
           passed
           upon
           them
           .
        
         
           §
           .
           4.
           
           (
           2
           )
           His
           next
           Allegation
           is
           as
           impertinent
           as
           this
           ,
           Verse
           36.
           of
           the
           same
           Chapter
           ,
           
             He
             that
             believeth
             not
             ,
             the
             wrath
             of
             God
             abideth
             on
             him
             .
          
           It
           is
           evident
           ,
           that
           our
           Saviour
           speaks
           there
           of
           a
           final
           unbeliever
           ,
           and
           not
           of
           an
           Elect
           person
           before
           believing
           ;
           the
           phrase
           of
           
             the
             abiding
          
           *
           
             of
             Gods
             wrath
          
           ,
           is
           applicable
           to
           none
           ,
           but
           unto
           Reprobates
           ,
           who
           do
           perish
           for
           ever
           :
           And
           to
           say
           that
           the
           place
           hints
           ,
           there
           is
           a
           wrath
           of
           God
           which
           is
           done
           away
           by
           believing
           ,
           is
           but
           an
           attempt
           ,
           to
           suborn
           the
           Spirit
           ,
           to
           serve
           our
           turn
           .
        
         
           §
           .
           5.
           
           (
           3
           )
           That
           which
           seemes
           to
           speak
           most
           fully
           to
           his
           cause
           ,
           is
           Ephes.
           2.3
           .
           where
           the
           Apostle
           tells
           the
           Ephesians
           (
           whom
           God
           had
           chosen
           to
           Eternal
           life
           ,
           Chap.
           1.4
           .
           )
           
             That
             they
             were
             by
             nature
             the
             children
             of
             wrath
             ;
             even
             as
             others
             .
          
           To
           which
           I
           answer
           ,
           (
           1
           )
           That
           the
           Text
           doth
           not
           say
           ,
           that
           God
           did
           condemn
           them
           ,
           or
           that
           they
           were
           under
           Condemnation
           ,
           before
           Conversion
           .
           (
           2
           )
           The
           Emphasis
           of
           this
           Text
           (
           I
           conceive
           )
           lies
           in
           this
           clause
           [
           
             by
             nature
          
           .
           ]
           So
           then
           the
           Apostles
           meaning
           is
           ,
           That
           by
           nature
           ,
           or
           in
           reference
           to
           their
           state
           in
           the
           first
           Adam
           ,
           from
           whom
           by
           natural
           propagation
           they
           descended
           ,
           
             They
             were
             children
             of
             wrath
          
           ,
           they
           could
           expect
           nothing
           but
           wrath
           and
           fiery
           indignation
           from
           God
           :
           Yet
           this
           hindered
           not
           ,
           but
           that
           by
           Grace
           ,
           they
           might
           be
           the
           Children
           of
           his
           Love
           ;
           for
           so
           all
           the
           Elect
           are
           ,
           whilest
           they
           are
           
             in
             their
             blood
             and
             pollution
             ,
             Ezek.
          
           16.4
           ,
           8.
           
           The
           Lord
           calls
           them
           his
           Sons
           and
           Children
           before
           Conversion
           ,
           Isai.
           43.6
           .
           &
           53.11
           .
           &
           8.18
           .
           Heb.
           2.9
           .
           For
           it
           is
           not
           any
           Inherent
           qualification
           ,
           but
           the
           good
           pleasure
           of
           God
           ,
           that
           makes
           them
           his
           Children
           ,
           Ephes.
           1.5
           .
           Rom.
           8.29
           .
           John
           17.6
           .
           Believers
           considered
           in
           themselves
           ,
           and
           as
           they
           come
           from
           the
           loyns
           of
           Adam
           ,
           are
           sinful
           and
           cursed
           Creatures
           ,
           as
           vile
           and
           wretched
           as
           the
           Devil
           himself
           ,
           though
           in
           Christ
           they
           behold
           themselves
           made
           righteous
           and
           blessed
           .
           It
           is
           granted
           ,
           That
           Elect
           Infants
           have
           the
           Righteousness
           of
           Christ
           imputed
           to
           them
           ,
           though
           they
           know
           it
           not
           ;
           and
           I
           see
           no
           reason
           that
           can
           be
           given
           ,
           why
           it
           should
           not
           be
           imputed
           to
           the
           rest
           of
           the
           Elect
           before
           Conversion
           .
        
         
         
           §
           .
           6.
           
           Although
           the
           Elect
           are
           freed
           from
           wrath
           and
           condemnation
           ;
           yet
           in
           some
           sence
           ,
           they
           may
           be
           said
           to
           be
           under
           it
           ,
           in
           regard
           that
           the
           
             Law
             doth
             terrifie
             and
             affright
             their
             consciences
             ,
             Rom.
          
           4.15
           .
           In
           which
           respect
           ,
           it
           is
           called
           
             A
             ministration
             of
             wrath
             ,
             and
             of
             death
             ,
          
           2
           Cor.
           3.7
           ,
           9.
           
           The
           wrath
           of
           God
           hath
           a
           threefold
           acception
           in
           the
           Scripture
           c
           .
           1.
           
           It
           signifies
           the
           most
           just
           ,
           and
           immutable
           Will
           of
           God
           to
           deal
           with
           a
           person
           or
           persons
           according
           to
           the
           tenor
           of
           the
           Law
           ,
           and
           to
           inflict
           upon
           them
           the
           punishment
           which
           their
           sins
           shall
           deserve
           :
           And
           in
           this
           sence
           ,
           none
           but
           Reprobates
           are
           under
           wrath
           ;
           who
           for
           this
           cause
           are
           said
           to
           be
           
             hated
             of
             God.
          
           (
           2
           )
           It
           notes
           the
           threatnings
           and
           comminations
           of
           the
           Law
           ,
           Rom.
           1.18
           .
           Psal.
           6.1
           .
           Hos.
           11.9
           .
           Jonas
           3.9
           ▪
           &c.
           (
           3
           )
           It
           notes
           the
           execution
           of
           those
           threatnings
           ,
           or
           the
           punishments
           threatned
           ,
           Ephes.
           5.6
           .
           Luke
           21.23
           .
           Matth.
           3.7
           .
           Now
           in
           the
           first
           and
           third
           sence
           ,
           the
           Elect
           never
           were
           ,
           nor
           shall
           be
           ,
           under
           wrath
           ;
           God
           never
           intended
           to
           deal
           with
           them
           according
           to
           the
           tenor
           of
           the
           Law
           ;
           nor
           doth
           he
           inflict
           upon
           them
           the
           least
           evil
           ,
           upon
           that
           account
           ,
           Christ
           having
           freed
           and
           delivered
           them
           from
           the
           Curse
           :
           But
           as
           wrath
           is
           taken
           in
           the
           second
           sense
           ,
           for
           the
           comminations
           and
           threatnings
           of
           the
           Law
           ,
           so
           they
           are
           under
           wrath
           ,
           till
           they
           are
           able
           to
           plead
           their
           discharge
           and
           release
           ,
           by
           the
           Gospel
           .
           The
           threatnings
           of
           the
           Law
           ,
           do
           seize
           upon
           and
           arrest
           their
           Consciences
           ,
           no
           less
           then
           others
           ;
           and
           therefore
           the
           Law
           is
           compared
           to
           a
           rigid
           School-Master
           *
           ,
           which
           never
           ceaseth
           to
           whip
           and
           lash
           them
           ,
           until
           they
           flye
           unto
           Christ.
           For
           though
           he
           hath
           freed
           them
           from
           the
           Curse
           ,
           yet
           the
           Lord
           sees
           it
           fit
           they
           should
           for
           a
           while
           be
           held
           under
           the
           Pedagogy
           and
           Ministration
           of
           the
           Law
           ,
           that
           they
           may
           learn
           to
           prize
           the
           Redemption
           which
           they
           have
           by
           Christ
           ,
           Gal.
           3.22
           .
           The
           Lord
           ,
           when
           he
           published
           the
           Law
           in
           Sinai
           (
           as
           the
           Apostle
           observes
           ,
           Gal.
           3.17
           .
           )
           
             Did
             not
             repent
             him
             of
             his
             promise
             ,
          
           made
           Typically
           with
           Abraham
           and
           his
           Seed
           ,
           but
           really
           with
           Christ
           ,
           and
           the
           Elect
           in
           him
           :
           But
           (
           sayes
           he
           )
           
             the
             Law
             was
             added
             ,
             because
             of
             transgression
             ,
             i.
             e.
          
           To
           discover
           their
           sinfulness
           and
           misery
           by
           nature
           ,
           and
           to
           render
           the
           Grace
           of
           the
           promise
           more
           desirable
           ,
           Vers.
           22.
           
           As
           the
           Saints
           in
           the
           Old
           Testament
           were
           Heirs
           of
           the
           Promise
           ,
           
           had
           a
           real
           and
           actual
           Interest
           in
           all
           the
           Blessings
           of
           the
           New
           Covenant
           ,
           whilest
           their
           Consciences
           were
           whipped
           and
           scourged
           by
           this
           merciless
           School-master
           ;
           so
           all
           the
           rest
           of
           the
           Elect
           are
           partakers
           of
           
           the
           same
           Grace
           of
           Life
           ,
           though
           the
           Law
           doth
           terrifie
           and
           condemn
           them
           :
           The
           threatnings
           of
           the
           Law
           do
           not
           shew
           what
           is
           the
           state
           of
           a
           person
           towards
           God
           ,
           or
           how
           God
           doth
           account
           of
           him
           ;
           but
           what
           he
           is
           by
           nature
           ,
           and
           what
           he
           hath
           deserved
           ,
           should
           be
           inflicted
           upon
           him
           ;
           which
           a
           man
           cannot
           chuse
           but
           expect
           ,
           and
           fear
           ,
           till
           his
           Conscience
           be
           secured
           by
           better
           promises
           :
           So
           that
           I
           shall
           not
           be
           afraid
           to
           say
           ,
           That
           the
           Consciences
           of
           the
           Elect
           before
           Faith
           ,
           are
           under
           wrath
           ,
           and
           not
           their
           Persons
           ;
           and
           though
           their
           Consciences
           do
           condemn
           them
           ,
           yet
           God
           doth
           not
           .
           But
           against
           this
           Mr.
           W.
           hath
           sundry
           Exceptions
           .
        
         
           §
           .
           7.
           
           
             The
             condemnation
             they
             are
             under
             ,
             is
             the
             condemnation
             
               
                 exception
              
               1
            
             of
             the
             Law
             ;
             which
             pronounceth
             all
             men
             guilty
             ,
             not
             onely
             in
             their
             own
             conscience
             ,
             but
             before
             God
             ,
             Rom.
          
           3.19
           .
           Answ.
           
           That
           the
           voice
           or
           sentence
           of
           the
           Law
           ,
           shews
           not
           who
           are
           condemned
           of
           God
           ,
           but
           who
           are
           guilty
           and
           damnable
           in
           themselves
           ,
           if
           God
           should
           deal
           with
           them
           by
           the
           Law
           ,
           which
           is
           the
           scope
           of
           the
           Apostle
           ,
           Rom.
           3.19
           ,
           20.
           
           
             That
             all
             the
             world
             might
             become
             guilty
             before
             God.
          
           So
           indeed
           are
           all
           men
           considered
           according
           to
           what
           is
           due
           by
           the
           Law
           ,
           Psal.
           143.2
           .
           But
           the
           Elect
           as
           considered
           in
           the
           Grace
           ,
           and
           forgiveness
           of
           God
           ,
           and
           the
           perfect
           satisfaction
           of
           Jesus
           Christ
           ,
           are
           discharged
           from
           this
           rigorous
           Court
           ,
           their
           cause
           is
           judged
           at
           another
           Bar.
           
        
         
           §
           .
           8.
           
           
             The
             condemnation
             of
             an
             unbelievers
             conscience
             ,
             is
             
               
                 exception
              
               2
            
             either
             true
             or
             false
             ;
             if
             true
             ,
             then
             it
             is
             according
             to
             the
             judgement
             of
             God
             ,
             and
             speaks
             as
             the
             thing
             is
             ,
             and
             so
             God
             condemns
             as
             well
             as
             the
             conscience
             ,
             &c.
             
             Answ.
          
           
           The
           testimony
           of
           an
           unbelievers
           conscience
           〈◊〉
           true
           ,
           so
           far
           as
           it
           agrees
           with
           the
           written
           word
           ;
           if
           it
           witnesseth
           to
           a
           man
           any
           thing
           ,
           which
           is
           neither
           in
           the
           word
           ,
           nor
           necessarily
           deduced
           from
           it
           ;
           the
           testimony
           is
           false
           and
           sinful
           .
           For
           understanding
           whereof
           ,
           we
           must
           know
           ,
           that
           there
           is
           a
           threefold
           act
           of
           conscience
           about
           sin
           ;
           the
           first
           ,
           When
           it
           witnesseth
           to
           us
           concerning
           the
           desert
           of
           sin
           ;
           the
           second
           ,
           When
           it
           witnesseth
           to
           us
           concerning
           the
           act
           of
           sin
           ,
           or
           the
           sins
           which
           we
           have
           done
           :
           the
           third
           is
           ,
           When
           it
           witnesseth
           to
           us
           concerning
           our
           final
           state
           and
           condition
           before
           God.
           Now
           if
           Conscience
           doth
           bear
           witness
           to
           a
           man
           ,
           concerning
           what
           he
           hath
           done
           ,
           and
           what
           is
           his
           desert
           in
           so
           doing
           ,
           it
           doth
           but
           its
           duty
           ,
           Rom.
           1.34
           .
           But
           if
           it
           tell
           a
           man
           ,
           that
           for
           the
           sins
           which
           he
           hath
           done
           ,
           he
           is
           a
           damned
           Creature
           ,
           and
           must
           
           perish
           everlastingly
           ;
           such
           a
           Conscience
           is
           both
           penally
           and
           sinfully
           evil
           .
           The
           Conscience
           of
           an
           unbeliever
           accuseth
           truly
           ,
           when
           it
           convinceth
           him
           of
           sin
           ;
           that
           Death
           eternal
           is
           the
           wages
           of
           it
           ;
           and
           that
           by
           the
           Law
           he
           can
           expect
           no
           other
           :
           But
           if
           it
           proceeds
           to
           tell
           a
           man
           ,
           that
           his
           case
           is
           desperate
           ,
           and
           without
           hope
           ,
           it
           pronounceth
           a
           false
           sentence
           .
           For
           though
           he
           be
           a
           Reprobate
           ,
           and
           consequently
           the
           sentence
           is
           true
           in
           it self
           ,
           yet
           it
           is
           a
           false
           testimony
           in
           him
           ,
           for
           as
           much
           as
           conscience
           witnesseth
           that
           ,
           which
           it
           cannot
           certainly
           know
           ;
           how
           much
           more
           is
           it
           a
           false
           testimony
           ,
           when
           the
           Conscience
           of
           an
           Elect
           person
           doth
           make
           such
           a
           conclusion
           against
           himself
           ,
           That
           God
           hath
           absolutely
           condemned
           him
           to
           Hell
           torments
           ,
           it
           is
           false
           in
           it self
           ,
           and
           false
           in
           him
           :
           If
           it
           were
           a
           true
           sentence
           ,
           it
           were
           then
           impossible
           he
           should
           be
           saved
           ;
           
             For
             condemnation
          
           (
           as
           Mr.
           W.
           confesseth
           a
           little
           after
           )
           
             is
             opposed
             to
             Salvation
          
           ;
           and
           the
           Law
           saith
           not
           
             Now
             cursed
          
           ,
           but
           
             cursed
             for
             ever
             ,
             Matth.
          
           25.41
           .
           And
           therefore
           ,
           I
           say
           ,
           If
           the
           Conscience
           of
           any
           sinner
           ,
           either
           Elect
           or
           Reprobate
           ,
           shall
           in
           this
           life
           ,
           pass
           such
           an
           absolute
           and
           peremptory
           sentence
           against
           himself
           ,
           that
           the
           curse
           of
           the
           Law
           shall
           be
           inflicted
           upon
           him
           ,
           he
           sins
           both
           against
           the
           Law
           ,
           and
           the
           Gospel
           .
           (
           1
           )
           Against
           the
           Law
           ,
           by
           applying
           the
           Ministery
           thereof
           to
           a
           wrong
           end
           ,
           and
           not
           as
           God
           hath
           intended
           it
           ;
           for
           the
           Law
           was
           not
           given
           
             ex
             primaria
             intentione
          
           ,
           to
           condemn
           men
           d
           ,
           but
           to
           further
           and
           advance
           the
           Ministery
           of
           the
           Gospel
           ;
           that
           men
           seeing
           what
           they
           are
           by
           nature
           ,
           and
           what
           they
           have
           deserved
           ,
           might
           flee
           for
           refuge
           unto
           Jesus
           Christ.
           Now
           when
           men
           ,
           hearing
           the
           Curse
           of
           the
           Law
           ,
           conclude
           ,
           that
           surely
           this
           must
           be
           their
           portion
           ,
           and
           that
           it
           is
           never
           the
           neerer
           for
           them
           ,
           that
           the
           Son
           of
           God
           hath
           shed
           his
           Blood
           for
           sinners
           ,
           they
           sin
           against
           the
           Law
           ;
           in
           regard
           the
           end
           of
           the
           Law
           is
           to
           cause
           them
           to
           flee
           unto
           Christ
           ;
           so
           that
           by
           making
           the
           sentence
           of
           the
           Law
           absolute
           ,
           they
           quite
           cross
           the
           design
           and
           intention
           of
           God
           in
           giving
           the
           Law.
           (
           2
           )
           They
           deny
           the
           very
           tenor
           and
           substance
           of
           the
           Gospel
           ,
           
           which
           is
           ,
           
             That
             in
             Christ
             there
             is
             life
             eternal
             for
             sinners
          
           ;
           and
           for
           ought
           that
           they
           can
           know
           to
           the
           contrary
           ▪
           for
           them
           ,
           as
           well
           as
           for
           others
           .
        
         
           §
           .
           9.
           
           Though
           we
           say
           ,
           That
           the
           sentence
           of
           condemnation
           ,
           which
           men
           pass
           upon
           themselves
           in
           this
           life
           ,
           is
           false
           and
           erroneous
           ,
           yet
           are
           we
           innocent
           of
           those
           ugly
           consequences
           which
           Mr.
           W.
           would
           thrust
           upon
           us
           ,
           
             Of
             blinding
             mens
             eyes
             ,
             and
             hardening
             their
             hearts
             ,
             and
             
             searing
             up
             their
             consciences
             ,
             &c.
             
          
           Which
           are
           more
           likely
           to
           follow
           upon
           an
           indiscreet
           application
           of
           the
           Law
           ,
           and
           mens
           making
           the
           voice
           thereof
           the
           definitive
           sentence
           of
           God
           ,
           upon
           all
           Transgressors
           ;
           which
           is
           the
           ready
           way
           to
           make
           men
           quite
           desperate
           ,
           and
           to
           harden
           their
           hearts
           in
           unbelief
           .
           We
           hold
           it
           necessary
           ▪
           That
           the
           Law
           should
           be
           preached
           to
           unbelievers
           in
           it●
           strictness
           ,
           rigor
           ,
           and
           inexorable
           severity
           ;
           that
           they
           may
           see
           there
           is
           no
           hope
           for
           them
           at
           all
           ,
           by
           the
           works
           of
           the
           Law
           ;
           yet
           we
           would
           have
           it
           preached
           as
           an
           Appendant
           to
           the
           Gospel
           ,
           not
           to
           drive
           men
           to
           despair
           ,
           but
           to
           believe
           ,
           and
           to
           flee
           to
           that
           Sanctuary
           which
           is
           opened
           in
           the
           Gospel
           ;
           whereas
           if
           it
           be
           published
           alone
           ,
           and
           as
           an
           absolute
           sentence
           ,
           it
           is
           a
           bar
           to
           Faith
           :
           For
           if
           God
           doth
           condemn
           men
           ,
           who
           shall
           justifie
           them
           ?
           Christs
           merits
           will
           not
           save
           them
           ,
           whom
           God
           doth
           condemn
           ;
           witness
           Reprobate
           Men
           and
           Angels
           ,
           
             Unto
             whom
             there
             remaineth
             no
             sacrifice
             at
             all
             for
             sin
             .
          
        
         
           §
           .
           10.
           
           His
           third
           Exception
           is
           ,
           
             That
             the
             condemnation
             with
             
               
                 exception
              
               3
            
             which
             the
             unbeliever
             is
             condemned
             ,
             is
             expressed
          
           John
           3.36
           .
           
             by
             the
             abiding
             of
             Gods
             wrath
             upon
             him
             .
          
           Therefore
           we
           say
           ,
           
           no
           Elect
           unbeliever
           is
           condemned
           of
           God
           ,
           because
           the
           wrath
           of
           God
           doth
           not
           abide
           upon
           him
           .
           The
           condemnation
           wherewith
           the
           unbeliever
           ,
           
             i.
             e.
          
           The
           final
           unbeliever
           is
           condemned
           ,
           is
           indeed
           the
           abiding
           of
           Gods
           wrath
           ,
           that
           is
           ,
           he
           shall
           die
           everlastingly
           ,
           for
           it
           is
           opposed
           to
           everlasting
           life
           ;
           but
           what
           is
           this
           to
           the
           Elect
           ,
           who
           are
           not
           final
           unbelievers
           ?
        
         
           §
           .
           11.
           
           His
           fourth
           and
           last
           is
           ,
           
             That
             the
             condemnation
             of
             unbelievers
             
               
                 exception
              
               4
            
             is
             opposed
             to
             Salvation
             ,
          
           John
           3.17
           .
           
             And
             surely
             the
             condemnation
             that
             is
             opposed
             to
             Salvation
             ,
             is
             more
             then
             the
             condemnation
             of
             a
             mans
             own
             conscience
             ,
             &c.
             
          
           I
           answer
           ,
           
           1.
           
           That
           the
           condemnation
           opposed
           to
           Salvation
           ,
           is
           damnation
           ;
           and
           then
           by
           Mr.
           Woodbridges
           Argument
           ,
           the
           Elect
           ,
           because
           they
           are
           sometimes
           unbelievers
           ,
           must
           all
           be
           damned
           .
           But
           2.
           this
           rather
           shews
           (
           as
           I
           said
           before
           ,
           )
           that
           ,
           by
           him
           that
           believeth
           not
           ,
           is
           meant
           ,
           he
           that
           believeth
           not
           at
           all
           .
        
      
       
         
         
           CHAP.
           XII
           .
           Wherein
           Mr.
           Woodbridges
           third
           ,
           fourth
           ,
           and
           fifth
           Arguments
           are
           answered
           .
        
         
           HIs
           third
           Argument
           is
           drawn
           from
           the
           several
           comparisons
           by
           which
           Justification
           by
           Faith
           is
           illustrated
           .
           
             Sometimes
             it
             is
             compared
             to
             the
             Israelites
             ,
             looking
             up
             to
             the
             Brazen
             Serpent
             for
             healing
             ,
          
           Joh.
           3.14
           .
           Numb
           .
           21
           8.
           
           
             As
             then
             ,
             they
             were
             not
             first
             healed
             ,
             and
             then
             looked
             up
             to
             see
             what
             healed
             them
             ,
             but
             they
             did
             first
             look
             upon
             the
             Serpent
             ,
             and
             then
             they
             were
             healed
             .
             Even
             so
             it
             is
             the
             Will
             of
             God
             ,
             that
             whosoever
             seeth
             ,
             and
             believeth
             the
             Son
             ,
             shall
             be
             justified
             ,
          
           John
           6.40
           .
           
             Sometimes
             Faith
             is
             compared
             to
             eating
             ,
             and
             Justification
             to
             the
             nourishment
             which
             we
             receive
             by
             our
             meat
             ,
             &c.
             
          
           To
           which
           I
           answer
           ,
           1.
           
           That
           comparisons
           prove
           nothing
           ,
           unless
           they
           are
           framed
           by
           the
           Holy
           Ghost
           for
           the
           thing
           in
           question
           .
           Now
           I
           utterly
           deny
           that
           it
           was
           the
           intent
           of
           the
           Holy
           Ghost
           ,
           in
           either
           of
           these
           comparisons
           ,
           to
           shew
           in
           what
           order
           ,
           or
           method
           we
           are
           justified
           in
           the
           sight
           of
           God.
           2.
           
           The
           stinging
           of
           the
           fiery
           Serpents
           did
           plainly
           shadow
           forth
           the
           effects
           of
           the
           Law
           in
           Conscience
           .
           The
           Law
           by
           
             revealing
             the
             wrath
             of
             God
             ,
             against
             all
             unrighteousness
          
           a
           ,
           
             stings
             and
             wounds
             mens
             consciences
          
           b
           ;
           for
           which
           cause
           it
           is
           called
           ,
           
             a
             fiery
             Law
             ,
             Deut.
          
           33.2
           .
           To
           wit
           ,
           from
           its
           effects
           ,
           because
           it
           doth
           ,
           as
           it
           were
           ,
           
             kindle
             a
             fire
             in
             mens
             bones
             ;
             they
             have
             no
             rest
             in
             their
             souls
             ,
             until
             these
             wounds
             are
             healed
          
           c
           .
           Now
           as
           the
           Israelites
           when
           they
           were
           stung
           by
           those
           fiery
           Serpents
           ,
           found
           no
           ease
           ,
           till
           they
           looked
           up
           unto
           the
           Brazen
           Serpent
           :
           So
           the
           soul
           that
           is
           smitten
           and
           wounded
           by
           the
           Ministery
           of
           the
           Law
           ,
           will
           never
           finde
           rest
           ,
           till
           it
           looks
           unto
           him
           ,
           in
           whose
           wounds
           and
           stripes
           is
           the
           healing
           of
           sinners
           d
           .
           3.
           
           This
           very
           comparison
           doth
           make
           against
           him
           ;
           as
           the
           Israelites
           were
           alive
           ,
           when
           they
           looked
           upon
           the
           Brazen
           Serpent
           ,
           or
           else
           they
           could
           not
           have
           seen
           it
           :
           So
           they
           that
           ●●ok
           upon
           Jesus
           Christ
           ,
           
             i.
             e.
          
           Believe
           in
           him
           ,
           are
           spiritually
           alive
           ,
           or
           else
           they
           could
           not
           put
           forth
           such
           a
           
           vital
           act
           .
           It
           is
           said
           indeed
           ,
           Numb
           .
           21.9
           .
           that
           when
           any
           man
           that
           was
           bitten
           ,
           beheld
           the
           Serpent
           of
           Brass
           ,
           
             he
             lived
             ,
             i.
             e.
          
           He
           was
           healed
           ,
           or
           had
           ease
           from
           his
           anguish
           ;
           so
           they
           that
           by
           Faith
           look
           up
           unto
           the
           Antitype
           ,
           they
           finde
           ease
           and
           rest
           for
           their
           wearied
           souls
           ;
           they
           do
           then
           live
           ,
           
             i.
             e.
          
           they
           have
           the
           comfort
           and
           enjoyment
           of
           that
           life
           ,
           which
           before
           they
           had
           in
           Christ.
           A
           man
           is
           said
           to
           live
           ,
           when
           he
           lives
           comfortably
           and
           happily
           e
           .
        
         
           §
           .
           2.
           4.
           
           Mr.
           W.
           to
           make
           the
           comparison
           suit
           ,
           hath
           falsified
           the
           Text
           ,
           Joh.
           6
           40.
           
           The
           words
           are
           ,
           
             It
             is
             the
             Will
             of
             God
             that
             every
             one
             that
             seeth
             the
             Son
             ,
             and
             believeth
             on
             him
             ,
             may
             have
             everlasting
             life
          
           ;
           it
           is
           not
           (
           
             may
             be
             justified
          
           )
           as
           he
           corrupts
           it
           .
           (
           5
           )
           Whereas
           he
           sayes
           ,
           
             Faith
             is
             compared
             to
             eating
             ,
             and
             Justification
             to
             nourishment
             ,
             Joh.
          
           6.51
           .
           It
           is
           a
           mistake
           like
           the
           former
           ,
           for
           it
           is
           Christ
           himself
           ,
           who
           throughout
           that
           Chapter
           is
           compared
           to
           bread
           and
           food
           ;
           whom
           by
           Faith
           we
           receive
           for
           our
           refreshment
           ;
           consolation
           ,
           and
           spiritual
           nourishment
           .
        
         
           §
           .
           4.
           
           His
           fourth
           Argument
           is
           drawn
           from
           the
           perpetual
           opposition
           between
           Faith
           and
           Works
           ;
           from
           whence
           he
           reasons
           thus
           .
           
             What
             place
             and
             order
             works
             had
             to
             Justification
             in
             the
             Covenant
             of
             Works
             ,
             the
             same
             place
             and
             order
             Faith
             hath
             to
             our
             Justification
             in
             the
             Covenant
             of
             Grace
             :
             But
             Works
             were
             to
             go
             before
             our
             Justification
             in
             the
             Covenant
             of
             Works
             .
          
           Ergo
           ,
           
             Faith
             is
             to
             go
             before
             our
             Justification
             in
             the
             Covenant
             of
             Grace
             .
          
           I
           answer
           ,
           That
           his
           Major
           is
           extreamly
           gross
           ;
           I
           dare
           say
           ,
           a
           more
           unsound
           Assertion
           cannot
           be
           picked
           out
           of
           the
           Writings
           ,
           either
           of
           the
           Papists
           or
           Arminians
           ,
           then
           this
           is
           .
           
             That
             Faith
          
           (
           taking
           it
           as
           he
           doth
           in
           a
           proper
           sence
           )
           
             hath
             the
             same
             place
             in
             the
             Covenant
             of
             Grace
             ,
             as
             works
             have
             in
             the
             Covenant
             of
             Works
             .
          
           That
           I
           have
           not
           charged
           him
           too
           high
           ,
           will
           appear
           to
           any
           one
           that
           shall
           consider
           these
           few
           particulars
           .
        
         
           First
           ,
           Works
           in
           the
           first
           Covenant
           ,
           are
           meritorious
           of
           Eternal
           life
           ;
           he
           that
           doth
           the
           works
           required
           in
           the
           Law
           ,
           may
           in
           strictness
           of
           Justice
           ,
           claim
           the
           promise
           as
           
             a
             due
             debt
             ,
             Rom.
          
           4.4
           .
           Was
           ever
           any
           Protestant
           heard
           to
           say
           ,
           That
           Faith
           and
           Faithful
           actions
           (
           which
           ,
           as
           hath
           been
           shewn
           men
           of
           his
           notion
           do
           include
           in
           Faith
           ,
           )
           do
           merit
           Eternal
           life
           ?
        
         
           Secondly
           ;
           Works
           in
           the
           first
           Covenant
           ,
           are
           the
           matter
           of
           our
           Justification
           ;
           he
           that
           doth
           them
           ,
           is
           thereby
           constituted
           just
           and
           
           righteous
           in
           the
           sight
           of
           God.
           Righteousness
           consists
           in
           a
           conformity
           to
           the
           Law
           ,
           so
           that
           whosoever
           keeps
           the
           Law
           ,
           must
           needs
           be
           righteous
           :
           But
           now
           Faith
           is
           not
           the
           matter
           of
           our
           Righteousness
           ,
           God
           doth
           not
           account
           men
           righteous
           ,
           for
           their
           Faith
           ;
           I
           confess
           ,
           he
           hath
           Bellarmine
           and
           Arminius
           on
           his
           side
           ,
           who
           say
           ,
           that
           
             ipsa
             fides
          
           ,
           or
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             credere
             imputatur
             in
             justitiam
          
           f
           ,
           but
           the
           Apostle
           hath
           taught
           us
           other
           Doctrine
           ,
           Rom.
           5.19
           .
           That
           
             by
             the
             obedience
             of
             one
             (
             i.
             e.
          
           of
           Christ
           )
           
             many
             are
             made
             righteous
          
           .
           And
           2
           Cor.
           5.21
           .
           
             That
             we
             are
             made
             the
             Righteousness
             of
             God
             in
             him
             .
          
        
         
           Thirdly
           ,
           If
           Faith
           hath
           the
           same
           place
           in
           the
           second
           Covenant
           ,
           as
           Works
           in
           the
           first
           ,
           
           then
           must
           God
           account
           Faith
           to
           be
           perfect
           Righteousness
           ,
           which
           is
           contrary
           to
           his
           Truth
           and
           Justice
           :
           To
           say
           that
           Faith
           is
           perfect
           Righteousness
           by
           the
           second
           Covenant
           ,
           though
           not
           by
           the
           first
           ,
           is
           but
           
             petitio
             principii
          
           ;
           Legal
           and
           Evangelical
           Righteousness
           ,
           being
           one
           and
           the
           same
           ,
           as
           to
           the
           matter
           of
           Righteousness
           ,
           though
           they
           are
           inherent
           in
           divers
           subjects
           .
           The
           first
           Covenant
           requires
           a
           Righteousness
           in
           us
           ,
           the
           second
           gives
           and
           accepts
           a
           Righteousness
           which
           is
           anothers
           .
        
         
           Fourthly
           ,
           If
           Faith
           hath
           the
           same
           place
           in
           the
           second
           Covenant
           ,
           as
           Works
           had
           in
           the
           first
           ,
           then
           were
           the
           second
           Covenant
           ,
           a
           Covenant
           of
           Works
           ,
           seeing
           Faith
           is
           a
           work
           ,
           and
           a
           work
           of
           ours
           :
           So
           that
           by
           this
           means
           the
           two
           Covenants
           should
           be
           confounded
           ,
           nor
           would
           the
           latter
           be
           any
           whit
           more
           of
           Grace
           ,
           then
           the
           former
           .
        
         
           Fifthly
           ,
           This
           Assertion
           makes
           Faith
           to
           be
           not
           of
           Grace
           ,
           because
           not
           from
           the
           Covenant
           of
           Grace
           ,
           seeing
           the
           Covenant
           it self
           depends
           upon
           it
           .
           How
           contrary
           this
           Doctrine
           is
           to
           the
           sense
           of
           our
           Protestant
           Divines
           ,
           hath
           in
           part
           been
           shewed
           before
           g
           ,
           who
           till
           this
           last
           Age
           have
           taught
           ,
           that
           these
           two
           Propositions
           [
           
             A
             man
             is
             justified
             by
             Works
          
           ]
           and
           [
           
             A
             man
             is
             justified
             by
             Faith
          
           ]
           do
           carry
           meanings
           utterly
           opposite
           to
           one
           another
           h
           .
           The
           one
           is
           proper
           and
           formal
           ,
           the
           other
           is
           metonymical
           and
           relative
           .
           In
           this
           Proposition
           [
           
             A
             man
             is
             justified
             by
             Works
          
           ]
           we
           are
           to
           take
           all
           in
           a
           plain
           and
           literal
           sence
           ,
           That
           God
           doth
           account
           him
           that
           hath
           kept
           the
           Law
           ,
           exactly
           in
           all
           points
           ,
           a
           righteous
           person
           ,
           and
           consequently
           worthy
           of
           Eternal
           life
           ;
           but
           now
           that
           other
           Proposition
           [
           
             A
             man
             is
             justified
             by
             Faith
          
           ]
           we
           must
           understand
           it
           Relatively
           thus
           ;
           That
           a
           sinner
           is
           justified
           in
           the
           sight
           of
           God
           ,
           from
           all
           sin
           and
           punishment
           by
           
           Faith
           ,
           
             i.
             e.
          
           By
           the
           Obedience
           and
           Righteousness
           of
           Jesus
           Christ
           ,
           which
           we
           receive
           and
           apply
           unto
           our selves
           by
           true
           Faith.
           
        
         
           §
           .
           4.
           
           Let
           us
           now
           hear
           what
           Mr.
           W.
           hath
           to
           say
           for
           the
           defence
           of
           his
           Major
           ,
           which
           treads
           Antipodes
           to
           the
           current
           of
           all
           out
           Protestant
           Writers
           .
           If
           (
           saith
           he
           )
           
             the
             Minor
             be
             granted
             ,
             the
             Major
             must
             be
             out
             of
             Question
             .
          
           I
           must
           confess
           ,
           if
           confidence
           did
           prove
           ,
           here
           were
           proof
           enough
           .
           That
           which
           he
           addes
           ,
           hath
           as
           little
           weight
           ,
           as
           (
           1
           )
           
             Why
             should
             not
          
           ,
           Believe
           in
           the
           Lord
           Jesus
           ,
           and
           thou
           shalt
           be
           saved
           ,
           (
           
             which
             is
             the
             tenor
             of
             the
             New
             Covenant
             ,
          
           Rom.
           10.6
           ,
           9.
           )
           
             plead
             as
             strongly
             for
             the
             antecedency
             of
             Faith
             to
             Iustification
             in
             this
             Covenant
             ,
             as
             ,
          
           do
           this
           and
           live
           ,
           
             doth
             evince
             ,
             that
             works
             were
             necessary
             antecedents
             of
             Justification
             in
             the
             Old
             Covenant
             ?
             Answ.
          
           Here
           he
           takes
           for
           that
           granted
           ,
           which
           will
           certainly
           be
           denied
           ,
           scil
           .
           That
           ,
           
             believe
             in
             the
             Lord
             Jesus
             ,
             and
             thou
             shalt
             be
             saved
             ,
          
           is
           the
           tenor
           of
           the
           New
           Covenant
           ;
           for
           (
           1
           )
           it
           is
           no
           where
           called
           so
           ,
           (
           2
           )
           where
           the
           New
           Covenant
           is
           recited
           ,
           as
           Jer.
           31.
           
           Heb.
           8.
           it
           runs
           quite
           in
           another
           strain
           ,
           it
           doth
           not
           promise
           Salvation
           upon
           condition
           of
           Faith
           ,
           but
           Faith
           and
           Salvation
           ,
           and
           all
           other
           Blessings
           ,
           present
           and
           future
           .
           That
           Text
           Rom.
           10.6
           ,
           9.
           is
           not
           the
           tenor
           of
           the
           New
           Covenant
           ,
           for
           that
           requires
           Confession
           as
           well
           as
           Faith
           ,
           and
           then
           the
           Justification
           of
           the
           New
           Covenant
           should
           be
           called
           Justification
           by
           Confession
           ,
           as
           well
           as
           by
           Faith.
           The
           Apostle
           there
           describes
           the
           persons
           that
           shall
           be
           saved
           ,
           they
           are
           such
           as
           do
           believe
           and
           profess
           the
           truth
           :
           His
           scope
           (
           as
           our
           Divines
           i
           have
           noted
           )
           is
           to
           resolve
           that
           grand
           and
           important
           Question
           ,
           How
           a
           man
           may
           know
           that
           he
           shall
           be
           saved
           ?
           
             You
             need
             not
          
           (
           sayes
           he
           )
           
             to
             ascend
             into
             Heaven
          
           ,
           or
           
             descend
             into
             H●ll
             ,
             &c.
          
           to
           fetch
           Christ
           himself
           to
           tell
           you
           by
           immediate
           Revelation
           ,
           whether
           you
           shall
           be
           justified
           and
           saved
           ;
           we
           have
           neerer
           and
           more
           certain
           evidences
           ;
           
             He
             that
             believes
             with
             the
             heart
             ,
             &c.
             
          
           In
           this
           Scripture
           he
           gives
           us
           two
           marks
           or
           characters
           of
           a
           true
           Christian
           ;
           one
           Internal
           ,
           known
           onely
           to
           the
           Christian
           himself
           ,
           
             Believing
             with
             the
             heart
          
           ;
           the
           other
           External
           ,
           or
           visible
           to
           men
           ,
           
             Confession
             with
             the
             mouth
          
           :
           But
           of
           this
           we
           shall
           have
           occasion
           to
           speak
           more
           anon
           .
        
         
           §
           .
           5.
           
           (
           2
           )
           He
           urgeth
           ,
           
             That
             Faith
             and
             Works
             have
             the
             like
             order
             to
             Justification
             ,
             in
             their
             respective
             Covenants
             ,
             or
             else
             Justification
             by
             Faith
             ,
             and
             Justification
             by
             Works
             ,
             were
             not
             
             opposed
             ,
             as
             they
             constantly
             are
             in
             the
             Apostles
             Writings
             ,
             &c.
             
          
           We
           grant
           ,
           that
           there
           is
           a
           true
           and
           formal
           opposition
           between
           Faith
           and
           Works
           :
           The
           Affirmative
           ,
           which
           the
           Jews
           pleaded
           for
           [
           
             That
             a
             man
             is
             justified
             by
             Works
          
           ;
           ]
           and
           the
           Negative
           ,
           which
           the
           Apostle
           contended
           for
           ,
           [
           
             That
             a
             man
             is
             not
             justified
             by
             Works
          
           ]
           but
           by
           Faith
           ,
           are
           as
           opposite
           as
           East
           and
           West
           ,
           and
           as
           impossible
           to
           be
           reconciled
           ,
           as
           light
           and
           darkness
           :
           But
           then
           Faith
           must
           be
           taken
           Objectively
           ,
           and
           not
           Properly
           ;
           for
           that
           which
           is
           formally
           opposed
           to
           Works
           ,
           is
           not
           the
           act
           ,
           but
           the
           object
           of
           Faith
           ,
           to
           wit
           ,
           the
           Righteousness
           of
           Christ
           ,
           which
           we
           apprehend
           and
           enjoy
           by
           Faith
           ,
           for
           if
           by
           Faith
           ,
           he
           had
           meant
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           credere
           ,
           or
           act
           of
           believing
           .
           there
           were
           no
           opposition
           at
           all
           between
           Faith
           and
           Works
           ,
           and
           the
           establishing
           of
           Justification
           by
           Faith
           ,
           will
           in
           no
           wise
           destroy
           Justification
           by
           Works
           ;
           and
           consequently
           (
           to
           use
           Mr.
           Woodbridges
           Expressions
           )
           there
           would
           be
           nothing
           but
           
             falshoods
             and
             equivocations
             in
             all
             the
             Apostles
             Disputations
             ,
             against
             Justification
             by
             Works
             :
          
           How
           easily
           might
           the
           Jews
           ,
           and
           the
           Apostle
           ,
           I
           will
           adde
           the
           Papists
           and
           Protestants
           ,
           be
           reconciled
           ?
           They
           say
           we
           must
           be
           justified
           by
           Works
           ,
           and
           these
           say
           we
           must
           be
           justified
           by
           Faith
           ,
           which
           is
           a
           work
           of
           ours
           ,
           and
           such
           as
           includes
           all
           other
           works
           of
           new
           Obedience
           ;
           an
           easie
           distinction
           will
           salve
           the
           matter
           .
           We
           are
           not
           justified
           by
           Works
           ,
           as
           they
           are
           conditions
           of
           the
           first
           Covenant
           ,
           but
           we
           are
           justified
           by
           Works
           ,
           as
           they
           are
           conditions
           of
           the
           second
           Covenant
           .
           We
           are
           not
           justified
           by
           Works
           ,
           as
           they
           are
           our
           Legal
           Righteousness
           ,
           but
           we
           are
           justified
           by
           Works
           ,
           as
           they
           are
           our
           Evangelical
           Righteousness
           .
           Was
           it
           beseeming
           the
           gravity
           of
           so
           great
           an
           Apostle
           ,
           to
           raise
           so
           sharp
           a
           contest
           about
           a
           trifle
           ,
           as
           the
           denomination
           of
           Works
           from
           the
           first
           and
           second
           Covenant
           ,
           when
           as
           the
           Works
           are
           the
           very
           same
           ,
           in
           respect
           ,
           both
           of
           the
           matter
           and
           subject
           ?
           Would
           not
           all
           men
           have
           censured
           his
           Writings
           to
           be
           but
           strifes
           of
           words
           ?
        
         
           §
           .
           6.
           
           His
           fift
           Objection
           is
           raised
           from
           1
           Cor.
           6.11
           .
           
             Such
             were
             some
             of
             you
             ,
             but
             you
             are
             washed
             ,
             but
             you
             are
             justified
             in
             the
             Name
             of
             the
             Lord
             Jesus
             .
             Where
          
           (
           sayes
           he
           )
           
             there
             is
             an
             evident
             opposition
             between
             the
             time
             past
             ,
             and
             present
             ,
             in
             respect
             of
             their
             Justification
             .
          
           And
           thence
           he
           argues
           ,
           
             Now
             you
             are
             justified
          
           ,
           Ergo
           ,
           
             not
             before
             ,
             or
             befor●
             you
             were
             unjustified
             .
          
           To
           which
           I
           answer
           ,
           (
           1
           )
           That
           the
           words
           do
           not
           countenance
           this
           inference
           :
           He
           sayes
           
           indeed
           ,
           that
           in
           times
           past
           they
           were
           unsanctified
           ,
           they
           had
           been
           
             Fornicators
             Idolaters
             ,
             &c.
             i.
             e.
          
           As
           vile
           and
           wicked
           as
           the
           worst
           of
           men
           ,
           for
           which
           sins
           they
           deserved
           to
           be
           shut
           out
           of
           the
           Kingdom
           of
           God
           ,
           no
           less
           then
           they
           that
           are
           damned
           :
           He
           doth
           not
           say
           ,
           that
           they
           were
           unjustified
           before
           Conversion
           ;
           they
           were
           reclaimed
           or
           cleansed
           from
           those
           sins
           ,
           by
           the
           Preaching
           of
           the
           Gospel
           ,
           but
           they
           were
           justified
           from
           those
           sins
           ,
           in
           ,
           or
           
             by
             the
             name
             ,
             i.
             e.
          
           The
           Merit
           and
           Righteousness
           of
           
             Jesus
             Christ
          
           ,
           which
           was
           imputed
           to
           them
           by
           God
           ,
           whilest
           they
           lived
           in
           unbelief
           .
           But
           (
           2
           )
           if
           any
           man
           will
           strain
           this
           consequence
           from
           the
           words
           ,
           
             You
             are
             justified
             ,
             Ergo
          
           ,
           You
           were
           not
           ,
           whilest
           you
           lived
           in
           these
           sins
           ;
           I
           shall
           then
           own
           the
           answer
           ,
           which
           he
           rejects
           with
           so
           much
           scorn
           and
           contempt
           ,
           
             That
             they
             were
             not
             justified
             before
             Conversion
             ,
             either
          
           in
           foro
           Conscientiae
           ,
           or
           in
           foro
           Ecclesiastico
           ;
           not
           doubting
           ,
           but
           that
           I
           shall
           sufficiently
           clear
           it
           from
           his
           Exceptions
           .
        
         
           §
           .
           7.
           
           The
           first
           of
           which
           is
           ,
           
             Why
             might
             they
             not
             be
             said
             to
             be
             
               
                 exception
              
               1
            
             sanctified
             before
             Conversion
             ,
             as
             well
             as
             justified
             .
          
           I
           answer
           ,
           
           that
           there
           is
           not
           the
           same
           reason
           for
           a
           mans
           Sanctification
           before
           Faith
           and
           Conversion
           ,
           as
           there
           is
           for
           his
           Justification
           .
           For
           (
           1
           )
           to
           say
           ,
           That
           an
           unconverted
           person
           is
           sanctified
           ,
           is
           ,
           
             contradictio
             in
             adjecto
          
           ;
           but
           it
           is
           no
           contradiction
           to
           〈◊〉
           ,
           That
           an
           ungodly
           or
           unconverted
           person
           is
           justified
           ,
           which
           is
           the
           expression
           of
           the
           Holy
           Ghost
           ,
           Rom.
           4.5
           .
           Sanctification
           consists
           in
           our
           Conversion
           ,
           or
           turning
           unto
           God
           ;
           but
           our
           Justification
           ,
           in
           Gods
           accounting
           unto
           us
           the
           Righteousness
           and
           satisfaction
           of
           his
           Son
           ;
           the
           one
           is
           a
           work
           or
           act
           of
           God
           done
           without
           us
           ,
           2
           Cor.
           5.19
           .
           but
           the
           other
           is
           the
           operation
           of
           God
           within
           us
           .
           God
           cannot
           sanctifie
           us
           without
           holiness
           ,
           because
           he
           cannot
           do
           contradictions
           ;
           but
           God
           may
           justifie
           us
           ,
           if
           he
           please
           ,
           without
           Faith
           and
           Inherent
           holiness
           ,
           because
           that
           ,
           
             ex
             natura
             rei
          
           is
           no
           contradiction
           .
           Our
           Sanctification
           flows
           from
           Faith
           ,
           as
           the
           principle
           and
           motive
           of
           it
           ,
           1
           John
           3.3
           .
           &
           4.19
           .
           Gal.
           5.6
           .
           But
           now
           our
           Justification
           hath
           not
           that
           dependence
           upon
           Faith
           ,
           seeing
           that
           is
           Gods
           act
           ,
           and
           not
           ours
           ;
           though
           we
           are
           said
           to
           be
           sanctified
           by
           Faith
           ,
           yet
           not
           in
           that
           sense
           ,
           that
           we
           are
           said
           to
           be
           justified
           by
           Faith.
           Faith
           is
           Active
           in
           the
           one
           ,
           but
           Passive
           in
           the
           other
           ;
           it
           is
           onely
           the
           Hand
           or
           Instrument
           that
           receives
           our
           Justification
           ,
           it
           is
           the
           principle
           or
           efficient
           which
           operates
           and
           produceth
           our
           Sanctification
           .
           (
           2
           )
           Though
           Justification
           
           be
           sometimes
           taken
           for
           the
           declared
           sentence
           of
           Absolution
           in
           the
           Court
           of
           Conscience
           ;
           yet
           it
           follows
           not
           ,
           that
           Sanctification
           should
           be
           so
           understood
           ;
           because
           the
           sentence
           of
           Justification
           is
           terminated
           in
           Conscience
           :
           But
           Sanctification
           is
           diffused
           throughout
           the
           whole
           man
           ,
           1
           Thes.
           5.23
           .
           Sanctification
           is
           not
           our
           knowing
           that
           we
           are
           sanctified
           ,
           but
           the
           conformity
           of
           our
           faculties
           ,
           and
           their
           operations
           to
           the
           rule
           of
           holiness
           :
           So
           that
           his
           Assertion
           ,
           that
           [
           
             Nothing
             can
             be
             alledged
             for
             Justification
             before
             believing
             ,
             which
             will
             not
             hold
             as
             strongly
             for
             Sanctification
             before
             believing
          
           ]
           hath
           nothing
           but
           confidence
           to
           support
           it
           .
        
         
           
             
               exception
            
             2
          
           §
           .
           8.
           
           His
           next
           Exception
           is
           ,
           
             That
             the
             Justification
             they
             now
             had
             ,
             was
             that
             which
             gave
             them
             right
             and
             title
             to
             the
             Kingdom
             of
             God
             ,
             which
             right
             and
             title
             they
             had
             not
             before
             they
             believed
             ,
          
           &c.
           
           
             For
             if
             they
             had
             this
             right
             before
             they
             believed
             ,
             then
             whether
             they
             believed
             ,
             or
             no
             ,
             all
             was
             one
             ,
             as
             to
             the
             certainty
             of
             their
             Salvation
             ;
             and
             they
             might
             have
             gone
             to
             Heaven
             ,
             though
             they
             had
             lived
             and
             died
             without
             Faith.
          
           
           To
           which
           I
           answer
           ,
           1.
           
           That
           these
           Elect
           Corinthians
           had
           no
           more
           right
           to
           Salvation
           after
           their
           believing
           ,
           then
           they
           had
           before
           :
           For
           their
           right
           to
           Salvation
           was
           grounded
           onely
           upon
           the
           purpose
           of
           God
           ,
           and
           the
           purchase
           of
           Jesus
           Christ.
           
           Salvation
           is
           a
           〈◊〉
           freely
           bestowed
           upon
           us
           ,
           and
           not
           a
           debt
           ,
           or
           wages
           that
           becomes
           due
           to
           us
           upon
           the
           performance
           of
           conditions
           .
           2.
           
           It
           will
           not
           follow
           from
           hence
           ,
           That
           then
           they
           might
           have
           gone
           to
           Heaven
           without
           Faith
           ;
           seeing
           Christ
           hath
           purchased
           Faith
           for
           his
           people
           ,
           no
           less
           then
           glory
           ,
           2
           Pet.
           1.1
           .
           And
           God
           hath
           certainly
           appointed
           ,
           that
           all
           that
           live
           to
           years
           of
           discretion
           ,
           whom
           in
           his
           secret
           Justification
           he
           hath
           adjudged
           to
           life
           ,
           shall
           have
           this
           evidence
           of
           Faith
           ,
           Acts
           13.48
           .
           &
           2.47
           .
        
         
           
             
               exception
            
             3
          
           §
           .
           9.
           
           But
           (
           sayes
           Mr.
           
             W.
             )
             this
             evidence
             is
             of
             such
             necessity
             ,
             as
             that
             if
             they
             have
             it
             not
             ,
             they
             shall
             loose
             that
             life
             to
             which
             they
             are
             adjudged
             ,
             or
             no
             :
             If
             not
             ,
             then
             whether
             they
             believe
             ,
             or
             do
             not
             believe
             ,
             they
             shall
             be
             saved
             ;
             if
             it
             be
             ,
             then
             there
             is
             no
             absolute
             Justification
             before
             Faith
             ,
             and
             Justification
             ,
             must
             be
             conditional
             .
          
           
           Ans.
           1.
           
           By
           this
           Argument
           ,
           not
           onely
           Faith
           ,
           but
           all
           other
           works
           of
           Sanctification
           ,
           and
           perseverance
           in
           them
           ,
           must
           be
           the
           conditions
           of
           our
           Justification
           ;
           and
           consequently
           ,
           we
           may
           be
           said
           to
           be
           justified
           and
           saved
           by
           them
           .
           The
           Scriptures
           speak
           the
           same
           things
           of
           works
           ,
           as
           it
           doth
           of
           Faith
           ,
           Mark
           16.16
           .
           Prov.
           28.18
           .
           
           1
           Tim.
           4.16
           .
           Matth.
           24.13
           .
           Now
           let
           him
           consult
           with
           our
           Protestant
           Divines
           ,
           whether
           this
           be
           a
           good
           Argument
           ,
           
             No
             man
             is
             saved
             ,
             or
             glorified
             without
             works
             ,
          
           Ergo
           ,
           
             Men
             are
             saved
             by
             works
          
           ?
           2.
           
           This
           reason
           makes
           as
           much
           against
           absolute
           Election
           before
           Faith
           ,
           as
           against
           absolute
           Justification
           :
           He
           may
           argue
           as
           well
           ,
           Faith
           is
           of
           such
           necessity
           ,
           that
           they
           ,
           that
           have
           it
           not
           ,
           shall
           loose
           the
           life
           ,
           to
           which
           they
           are
           elected
           ,
           or
           not
           :
           If
           not
           ,
           then
           whether
           the
           Elect
           believe
           ,
           or
           not
           ,
           they
           shall
           be
           saved
           ;
           if
           it
           be
           ,
           then
           there
           is
           no
           absolute
           Election
           before
           Faith
           ,
           and
           Election
           must
           be
           conditional
           ,
           contrary
           to
           many
           Scriptures
           ,
           2
           Tim.
           2.19
           .
           Rom.
           9.11
           .
           Mark
           13.22
           .
           But
           3.
           to
           the
           Argument
           ,
           we
           say
           ,
           That
           Election
           and
           Justification
           are
           absolute
           ,
           because
           they
           depend
           upon
           no
           antecedent
           condition
           in
           the
           person
           elected
           and
           justified
           ,
           not
           because
           they
           are
           absolute
           without
           the
           consequents
           that
           depend
           upon
           them
           ,
           so
           that
           notwithstanding
           all
           that
           hitherto
           he
           hath
           brought
           ,
           the
           Opinion
           he
           opposeth
           ,
           will
           stand
           unshaken
           .
           We
           shall
           now
           proceed
           to
           the
           Anascheuastical
           part
           of
           his
           Discourse
           ,
           and
           so
           weigh
           the
           strength
           of
           his
           Replies
           to
           those
           Arguments
           of
           ours
           ,
           he
           is
           pleased
           to
           mention
           .
        
      
       
         
           CHAP.
           XIII
           .
           Wherein
           Mr.
           Woodbridges
           Answers
           to
           those
           Scriptures
           which
           hold
           forth
           
             [
             An
             immediate
             actual
             reconciliation
             of
             sinners
             to
             God
             ,
             upon
             the
             death
             of
             Christ
             ,
             without
             the
             intervention
             of
             Faith
             ]
          
           are
           examined
           .
        
         
           THe
           Texts
           which
           he
           hath
           cited
           ,
           as
           objected
           against
           him
           ,
           are
           Matth.
           3.17
           .
           
             This
             is
             my
             beloved
             Son
             ,
             in
             whom
             I
             am
             well
             pleased
             ,
             viz.
          
           With
           sinners
           .
           And
           Rom.
           5.10
           .
           
             we
             were
             reconciled
             unto
             God
             by
             the
             death
             of
             his
             Son.
          
           Which
           places
           were
           not
           once
           mentioned
           in
           the
           Conference
           ,
           that
           I
           had
           with
           him
           :
           The
           former
           I
           alledged
           in
           the
           Discourse
           which
           I
           had
           with
           Mr.
           Warren
           (
           as
           hath
           been
           shewn
           before
           a
           )
           to
           which
           I
           had
           added
           sundry
           others
           ,
           had
           I
           
           not
           been
           inte●rupted
           by
           the
           unseasonable
           (
           not
           to
           say
           ,
           uncivil
           )
           interposing
           of
           this
           Antagonist
           ,
           who
           then
           cast
           in
           the
           Exceptions
           ,
           which
           since
           he
           hath
           Printed
           ,
           with
           some
           enlargements
           .
        
         
           
             
               exception
            
             1
          
           His
           first
           Exception
           against
           the
           force
           of
           that
           Scripture
           ,
           is
           ,
           That
           the
           wel-pleasedness
           of
           God
           ,
           need
           not
           to
           be
           extended
           beyond
           the
           person
           of
           Christ
           ,
           
             Who
             gave
             himself
             unto
             death
             an
             Offering
             and
             Sacrifice
             unto
             God
             ,
             of
             a
             sweet
             smelling
             favor
             ,
             Eph.
          
           5.2
           .
           Whereunto
           I
           answer
           ,
           
           (
           1
           )
           That
           he
           opposeth
           his
           single
           opinion
           against
           the
           judgement
           of
           all
           the
           Interpreters
           that
           I
           have
           seen
           ,
           without
           one
           grain
           of
           Reason
           to
           counter-ballance
           them
           ,
           as
           if
           he
           were
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           *
           ,
           or
           as
           David
           ,
           2
           Sam.
           18.3
           .
           
             worth
             a
             thousand
          
           ,
           such
           as
           
             Calvin
             ,
             Beza
             ,
             Paraeus
             ,
             &c.
          
           who
           do
           extend
           it
           unto
           all
           those
           ,
           for
           whom
           Christ
           exhibited
           himself
           a
           Mediator
           .
           It
           was
           the
           opinion
           of
           
             Musculus
             ,
             Testimonium
             hoc
             Patris
             caelitus
             terris
             illatum
             ,
             declarationem
             habet
             voluntatis
             ejus
             erga
             genus
             humanum
          
           b
           ,
           
             &c.
             
             That
             this
             testimony
             of
             the
             Father
             doth
             manifest
             the
             Will
             of
             God
             towards
             mankinde
             .
             God
          
           (
           sayes
           Calvin
           c
           )
           
             by
             this
             testimony
             which
             he
             gave
             to
             Christ
             ,
             declares
             he
             is
             a
             Father
             unto
             us
             all
             .
          
           And
           a
           little
           after
           ,
           Saint
           Paul
           
             doth
             best
             interpret
             this
             Text
          
           ,
           Eph.
           1.6
           .
           
             where
             he
             sayes
             ,
             God
             hath
             made
             us
             accepted
             in
             Jesus
             Christ.
          
           And
           again
           ,
           
             In
             this
             clause
          
           [
           in
           whom
           I
           am
           wel-pleased
           ]
           
             he
             gives
             us
             to
             understand
             ,
             that
             his
             love
             is
             so
             great
             to
             Christ
             ,
             that
             from
             him
             ,
             it
             overflows
             upon
             us
             all
             .
          
           And
           Beza
           d
           more
           expresly
           ,
           
             Significat
             enim
             Pater
             Christum
             ,
             &c.
             
             The
             Father
             did
             hereby
             signifie
             ,
             that
             Christ
             is
             he
             alone
             ,
             whom
             when
             the
             Father
             beholds
             ,
             he
             layes
             aside
             all
             his
             wrath
             and
             indignation
             ,
             which
             we
             deserved
             ;
             and
             that
             he
             is
             the
             onely
             Mediator
             and
             Reconciler
             .
             Which
          
           (
           sayes
           he
           )
           
             will
             be
             better
             understood
             by
             comparing
             this
             Text
             with
          
           Exod.
           28.38
           .
           
             where
             we
             read
             ,
             That
          
           Israel
           
             was
             made
             accepted
             to
             God
             by
             the
             High
             Priests
             appearing
             for
             them
             in
             the
             presence
             of
             God
             ;
             which
             High
             Priest
             was
             undeniably
             a
             type
             of
             Christ.
             The
             word
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           saith
           he
           )
           
             though
             in
             the
             use
             of
             Sacred
             ,
             and
             other
             Authors
             ,
             it
             hath
             the
             signification
             of
             the
             Present
             tense
             ;
             yet
             here
             it
             may
             as
             fitly
             be
             rendered
             by
             the
             time
             perfectly
             past
             .
          
           Ut
           declaret
           Pater
           se
           jam
           esse
           in
           filio
           hominibus
           reconciliatum
           :
           
             That
             the
             Father
             might
             declare
             that
             he
             is
          
           already
           reconciled
           
             to
             men
             in
             his
             own
             Son
          
           ;
           he
           plainly
           alludes
           to
           Isai.
           42.1
           .
           
             Sensus
             est
             ,
             &c.
          
           (
           saith
           Pareus
           e
           )
           
             The
             meaning
             of
             
             the
             place
             is
             ,
             That
             this
             is
             my
             Son
             ,
             for
             whose
             sake
             and
             merit
             ,
             I
             do
             lay
             aside
             all
             my
             displeasure
             against
             mankinde
             ,
             and
             do
             receive
             them
             into
             favor
             .
          
           This
           voice
           doth
           comprise
           the
           whole
           mystery
           of
           our
           Reconciliation
           with
           God
           ,
           by
           ,
           and
           for
           the
           sake
           of
           Christ.
           To
           these
           we
           might
           adde
           the
           suffrage
           of
           one
           of
           our
           own
           Countreymen
           f
           .
           
             This
             voice
             was
             uttered
             in
             respect
             of
             us
             ,
             because
             of
             old
             God
             was
             angry
             with
             us
             for
             our
             sins
             ,
             but
             now
             he
             is
             reconciled
             to
             us
             by
             Christ.
          
           And
           honest
           Ferus
           g
           (
           who
           was
           more
           a
           Protestant
           in
           the
           Doctrine
           of
           Justification
           ,
           then
           many
           of
           ours
           ,
           )
           
             Haec
             verba
             nedum
             Christo
             dicuntur
             ,
             sed
             &
             nobis
             ,
             &c.
             
             These
             words
             were
             not
             onely
             spoken
             unto
             Christ
             ,
             but
             unto
             us
             .
          
           Let
           him
           that
           hath
           leisure
           look
           over
           more
           h
           .
        
         
           §
           .
           2.
           
           (
           2
           )
           It
           is
           against
           the
           scope
           of
           the
           words
           to
           limit
           them
           to
           the
           person
           of
           Christ
           ,
           they
           being
           a
           solemn
           declaration
           of
           Christs
           investiture
           in
           the
           glorious
           office
           of
           a
           Mediator
           ;
           in
           which
           respect
           he
           is
           said
           to
           be
           a
           
             Son
             given
             ,
             and
             born
             to
             us
             ,
             Isa.
          
           9.
           
           And
           therefore
           this
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           God
           to
           men
           ,
           was
           at
           his
           birth
           proclaimed
           by
           the
           holy
           Angels
           ,
           Luke
           2.
           
           All
           that
           grace
           or
           favor
           which
           at
           any
           time
           was
           manifested
           to
           Christ
           ,
           as
           a
           Mediator
           ,
           was
           for
           their
           sakes
           whom
           he
           represented
           ,
           and
           to
           whom
           the
           benefits
           of
           his
           Mediatorship
           were
           intended
           .
           See
           John
           12.30
           .
           That
           Text
           Eph.
           5.2
           .
           which
           Mr.
           W.
           alledgeth
           for
           confining
           of
           this
           voice
           to
           the
           person
           of
           Christ
           ,
           proves
           nothing
           less
           ,
           where
           the
           Apostle
           shews
           the
           effect
           of
           Christs
           sacrifice
           towards
           us
           ,
           thus
           ,
           as
           when
           Noah
           offered
           up
           his
           burnt-offerings
           to
           God
           ,
           
             The
             Lord
             smelled
             a
             sweet
             savor
             ,
             &c.
             Gen.
          
           8.21
           .
           So
           when
           Christ
           offered
           up
           himself
           a
           sacrifice
           of
           atonement
           ,
           the
           Lord
           smelled
           a
           savor
           of
           rest
           ,
           and
           was
           fully
           satisfied
           for
           the
           sins
           of
           his
           people
           .
           (
           3
           )
           There
           is
           no
           reason
           can
           be
           given
           ,
           why
           those
           words
           should
           be
           terminated
           to
           the
           person
           of
           Christ
           ,
           
           seeing
           that
           God
           was
           never
           displeased
           with
           him
           ,
           nor
           had
           our
           Saviour
           any
           doubt
           ,
           or
           suspition
           of
           it
           ;
           and
           therefore
           it
           was
           altogether
           needless
           that
           God
           should
           declare
           his
           well-pleasedness
           to
           him
           in
           his
           own
           person
           .
           (
           4
           )
           The
           well-pleasedness
           of
           God
           is
           to
           be
           extended
           unto
           them
           ,
           for
           whom
           Christ
           offered
           up
           his
           sacrifice
           ;
           but
           Christ
           did
           not
           offer
           up
           his
           sacrifice
           for
           himself
           ,
           but
           onely
           for
           sinners
           .
           Ergo.
           
        
         
           §
           .
           3.
           
           Well
           ,
           
             haec
             non
             successit
             ,
             alia
             aggrediamur
             via
             :
          
           his
           next
           Exception
           therefore
           is
           ,
           
             That
             if
             we
             should
             extend
             it
             unto
             men
             ,
             the
             
               
                 exception
              
               2
            
             
             words
             prove
             no
             more
             ,
             then
             that
             it
             is
             through
             Christ
             ,
             that
             God
             is
             well
             pleased
             with
             men
             ,
             whensoever
             it
             be
             that
             he
             is
             well
             pleased
             .
          
           So
           that
           in
           his
           sense
           
             I
             am
             well
             pleased
          
           ,
           is
           as
           much
           as
           I
           will
           be
           well
           pleased
           with
           them
           ,
           when
           they
           have
           performed
           the
           terms
           and
           conditions
           required
           on
           their
           part
           .
           A
           gloss
           which
           (
           I
           dare
           say
           )
           was
           never
           dreamed
           of
           by
           any
           Expositor
           before
           himself
           .
           Here
           (
           1
           )
           let
           the
           Reader
           observe
           how
           bold
           he
           makes
           with
           the
           Holy
           Ghost
           ;
           for
           when
           God
           tells
           us
           ,
           
             he
             is
             well
             pleased
          
           ,
           to
           say
           no
           ,
           he
           is
           not
           ,
           now
           ,
           but
           he
           will
           hereafter
           ,
           is
           not
           to
           interpret
           ,
           but
           contradict
           the
           Scripture
           .
           (
           2
           )
           His
           gloss
           contradicts
           it self
           ,
           for
           if
           our
           reconciliation
           with
           God
           ,
           doth
           depend
           upon
           terms
           and
           conditions
           performed
           by
           us
           ,
           then
           it
           is
           not
           through
           Christ
           alone
           ,
           that
           God
           is
           well
           pleased
           with
           men
           ,
           whensoever
           it
           is
           ;
           and
           Christ
           is
           at
           most
           but
           a
           partial
           cause
           of
           our
           reconciliation
           .
        
         
           §
           .
           4.
           
           But
           to
           render
           his
           Paraphrase
           more
           probable
           ,
           he
           hath
           cited
           divers
           other
           places
           ,
           where
           (
           as
           he
           pretends
           )
           Verbs
           and
           Participles
           of
           the
           Present
           tense
           have
           the
           signification
           of
           the
           future
           ,
           Though
           (
           says
           he
           )
           
             the
             Verb
             in
             this
             place
             be
             not
             the
             Present
             tense
             ,
             but
             the
             first
             Aorist
          
           ;
           though
           it
           be
           the
           Aorist
           ,
           what
           is
           that
           to
           the
           purpose
           ,
           seeing
           (
           as
           every
           School-boy
           knows
           )
           the
           Aorists
           have
           the
           signification
           of
           the
           Preterperfect
           tense
           ,
           and
           not
           of
           the
           Future
           ;
           and
           if
           that
           enunciation
           will
           hold
           in
           the
           Preterperfect
           tense
           (
           as
           Beza
           grants
           )
           then
           is
           it
           much
           more
           true
           in
           the
           Present
           tense
           .
           But
           to
           his
           Allegations
           I
           answer
           ,
           (
           1
           )
           That
           in
           most
           of
           his
           instances
           ,
           there
           is
           no
           necessity
           to
           feign
           a
           change
           of
           Tenses
           ,
           as
           John
           4.25
           .
           
             Messiah
             cometh
             ,
             i.
             e.
          
           The
           promise
           of
           the
           Messiah
           draws
           nigh
           to
           be
           fulfilled
           .
           So
           Chap.
           5.25
           .
           
             The
             hour
             is
             coming
             ,
             and
             now
             is
             ,
             &c.
             
          
           The
           dead
           did
           then
           hear
           the
           voice
           of
           the
           Son
           of
           man
           ,
           both
           in
           his
           own
           ,
           and
           in
           his
           Disciples
           Ministery
           .
           So
           2
           Cor.
           3.16
           .
           the
           Verbs
           are
           most
           properly
           rendred
           in
           the
           Present
           tense
           ,
           When
           Israel
           shall
           ,
           or
           doth
           
             turn
             unto
             the
             Lord
             ,
             the
             vail
             is
             taken
             away
          
           ;
           for
           as
           Cameron
           
           notes
           their
           Conversion
           to
           God
           ,
           doth
           not
           precede
           the
           taking
           away
           of
           the
           vail
           ,
           but
           both
           are
           at
           the
           same
           time
           .
           Rom.
           8.24
           .
           
             By
             hope
             we
             are
             saved
          
           .
           The
           enunciation
           is
           true
           and
           emphatical
           in
           the
           Present
           tense
           ;
           for
           in
           many
           other
           places
           the
           Saints
           are
           said
           
             to
             be
             saved
             ,
             and
             to
             have
             eternal
             life
             ,
          
           whilest
           they
           are
           in
           the
           body
           ,
           John
           3.36
           .
           &
           5.24
           .
           &
           6.54
           ,
           56.
           
           Col.
           2.10
           .
           Eph.
           2.5
           ,
           8.
           
           Tit.
           3.5
           .
           1
           John
           5.11
           ,
           12.
           
           They
           have
           here
           the
           beginnings
           ,
           or
           
           first-fruits
           of
           that
           Salvation
           ;
           the
           complement
           and
           perfection
           whereof
           ,
           they
           as
           yet
           do
           wait
           for
           ;
           they
           have
           now
           the
           joy
           and
           comfort
           of
           their
           Salvation
           ,
           thorough
           Faith
           and
           Hope
           ,
           because
           Hope
           looks
           upon
           the
           promises
           of
           God
           ,
           not
           as
           doubtful
           but
           as
           sure
           and
           certain
           ,
           Heb.
           11.1
           ,
           2.
           
           They
           are
           now
           sayed
           by
           Hope
           ,
           or
           they
           shall
           never
           be
           saved
           by
           Hope
           ,
           for
           Hope
           that
           is
           seen
           ,
           is
           not
           Hope
           ;
           in
           the
           world
           to
           come
           they
           are
           saved
           by
           sight
           ,
           and
           not
           by
           Faith
           or
           Hope
           :
           So
           that
           Text
           1
           Cor.
           15.57
           .
           is
           most
           properly
           rendered
           ,
           
             Thanks
             be
             unto
             God
             that
             giveth
             ,
             or
             hath
             given
             us
             the
             victory
             through
             Jesus
             Christ.
          
           For
           the
           Saints
           have
           already
           obtained
           victory
           over
           death
           ,
           and
           the
           grave
           ,
           in
           Christ
           their
           Head.
           Rom.
           8.37
           .
           
             In
             all
             things
             we
             are
             more
             then
             conquerors
             .
          
           And
           John
           16.33
           .
           
             Be
             of
             good
             cheer
             ,
             I
             have
             overcome
             the
             world
             .
          
           So
           Heb.
           10.35
           .
           
             Your
             confidence
             hath
             a
             great
             recompence
             of
             reward
             ,
          
           to
           wit
           ,
           In
           the
           present
           effects
           which
           it
           did
           produce
           ,
           as
           inward
           peace
           ,
           joy
           ,
           &c.
           according
           to
           that
           of
           the
           
             Psalmist
             ,
             Psal.
          
           19.11
           .
           
             In
             keeping
             thy
             statutes
             ,
             there
             is
             great
             reward
             .
          
           But
           (
           2
           )
           if
           I
           should
           grant
           ,
           what
           he
           desires
           ,
           that
           in
           all
           these
           places
           there
           were
           an
           Heterosis
           of
           Tenses
           ,
           (
           for
           I
           acknowledge
           this
           trope
           is
           frequent
           in
           Scripture
           )
           yet
           this
           great
           flourish
           will
           amount
           to
           nothing
           ,
           unless
           he
           had
           shewn
           by
           the
           circumstances
           of
           the
           Text
           ,
           or
           the
           nature
           of
           the
           thing
           ,
           that
           it
           must
           be
           so
           expounded
           here
           ;
           for
           if
           men
           had
           liberty
           to
           feign
           Enalloges
           of
           Numbers
           ,
           Cases
           ,
           and
           Tenses
           ,
           at
           their
           pleasure
           ,
           it
           were
           easie
           to
           elude
           the
           meaning
           of
           the
           plainest
           Texts
           .
        
         
           §
           .
           5.
           
           (
           3
           )
           Those
           words
           ,
           Heb.
           11.6
           .
           
             Without
             Faith
             it
             is
             impossible
             to
             please
             God
             ,
          
           do
           not
           conclude
           what
           he
           would
           have
           them
           ,
           to
           wit
           ,
           That
           God
           is
           not
           wel-pleased
           with
           his
           Elect
           in
           Christ
           ,
           before
           they
           do
           believe
           ;
           for
           the
           Apostle
           speaks
           there
           of
           mens
           works
           ,
           and
           actions
           ,
           and
           not
           of
           their
           persons
           .
           No
           man
           can
           please
           God
           without
           Faith
           ,
           no
           not
           Believers
           themselves
           ;
           their
           Religious
           Services
           are
           not
           pleasing
           to
           God
           ,
           unless
           they
           are
           done
           in
           Faith
           ,
           for
           
             bonum
             est
             ex
             causa
             integra
          
           k
           ,
           Now
           Faith
           is
           a
           principal
           ingredient
           in
           the
           Saints
           obedience
           ;
           for
           if
           it
           be
           not
           done
           in
           Faith
           ,
           it
           is
           not
           done
           in
           love
           ,
           Gal.
           5
           6.
           
           And
           consequently
           it
           is
           not
           
             fruit
             unto
             God
             ,
             Rom
          
           7.4
           .
           Gods
           wel-pleasedness
           with
           his
           Elect
           ,
           is
           the
           immediate
           effect
           of
           the
           death
           of
           Christ
           ,
           for
           that
           which
           raised
           a
           partition
           wall
           between
           God
           and
           them
           ,
           was
           the
           breach
           of
           the
           Law
           ;
           now
           when
           the
           Law
           was
           satisfied
           for
           their
           sins
           ,
           this
           partition
           was
           broken
           
           down
           ,
           his
           favor
           had
           as
           free
           a
           current
           ,
           as
           if
           they
           had
           not
           sinned
           :
           And
           therefore
           the
           blotting
           out
           of
           our
           sin
           ,
           and
           our
           reconciliation
           with
           God
           ,
           is
           ascribed
           ,
           solely
           ,
           and
           immediately
           to
           the
           death
           of
           Christ
           ,
           as
           in
           many
           other
           Scriptures
           ,
           so
           particularly
           ,
           Ephes.
           1.6
           ,
           7.
           
           &
           2.13
           ,
           14.
           
           Col.
           1.20
           ,
           21.
           
           &
           2.13
           ,
           14.
           2
           
           Cor.
           5.19
           .
           
             God
             was
             in
             Christ
             reconciling
             the
             world
             to
             himself
          
           ;
           he
           did
           not
           onely
           act
           towards
           it
           ,
           as
           Mr.
           W.
           glossed
           those
           words
           in
           his
           Sermon
           ,
           but
           (
           saith
           the
           Text
           )
           
             he
             did
             not
             impute
             their
             sins
             unto
             them
          
           ;
           for
           whom
           Christ
           died
           .
           
             The
             actual
             blotting
             out
             of
             sin
          
           (
           sayes
           Mr.
           Perkins
           l
           )
           
             doth
             inseparably
             depend
             upon
             satisfaction
             for
             sins
             ,
             and
             satisfaction
             with
             God
             doth
             necessarily
             imply
             the
             very
             real
             and
             general
             abolishment
             of
             the
             guilt
             and
             punishment
             of
             sin
             .
          
           That
           which
           makes
           our
           persons
           acceptable
           to
           God
           ,
           is
           the
           Righteousnes
           of
           Jesus
           Christ
           ;
           but
           now
           our
           actions
           are
           not
           pleasing
           ,
           unless
           they
           are
           conformable
           to
           the
           rule
           ,
           and
           all
           necessary
           circumstances
           do
           concur
           ;
           the
           cheif
           whereof
           ,
           is
           Faith
           in
           the
           propitiation
           and
           atonement
           of
           Jesus
           Christ
           ,
           whereby
           their
           defects
           and
           obliquities
           are
           done
           away
           m
           .
        
         
           §
           .
           6.
           
           (
           4
           )
           Whereas
           he
           addes
           ,
           
             That
             it
             was
             a
             poor
             answer
             which
             I
             gave
             to
             Mr.
          
           Good
           ,
           [
           
             That
             God
             was
             well
             pleased
             with
             his
             Elect
             ,
             whilest
             unregenerate
             ,
             though
             not
             with
             their
             unregeneracy
             .
          
           ]
           1.
           
           As
           far
           as
           it
           concerns
           my self
           ,
           I
           shall
           subscribe
           to
           his
           censure
           ,
           
             I
             am
             poor
             ,
             but
             he
             is
             rich
             ,
          
           I
           am
           empty
           ,
           but
           he
           is
           full
           n
           .
           But
           2.
           he
           may
           be
           pleased
           to
           take
           notice
           ,
           that
           a
           far
           richer
           man
           then
           himself
           ,
           in
           all
           kinde
           of
           learning
           ,
           both
           Humane
           and
           Divine
           ,
           hath
           given
           the
           very
           same
           answer
           unto
           this
           question
           .
           Mr.
           Pemble
           o
           distinguisheth
           between
           
             Gods
             love
             to
             our
             persons
             ,
             and
             Gods
             love
             to
             our
             qualities
             and
             actions
             :
             A
             distinction
             which
          
           (
           sayes
           he
           )
           
             parents
             are
             well
             skilled
             in
             ,
             who
             put
             a
             difference
             between
             the
             vices
             ,
             and
             persons
             of
             their
             children
             ;
             those
             they
             hate
             ,
             these
             they
             love
             ,
             even
             when
             for
             their
             vices
             they
             do
             chastise
             their
             persons
             .
             The
             case
          
           (
           sayes
           he
           )
           
             is
             the
             same
             between
             God
             and
             the
             Elect
             ,
             his
             love
             to
             their
             persons
             ,
             is
             from
             everlasting
             the
             same
             ;
             nor
             doth
             their
             sinfulness
             lessen
             it
             ,
             nor
             their
             sanctity
             increase
             it
             ,
             because
             God
             in
             loving
             their
             persons
             ,
             never
             considered
             them
             otherwise
             ,
             then
             as
             most
             perfectly
             holy
             ,
             and
             unblameable
             in
             Jesus
             Christ
             ,
             &c.
             
          
           It
           is
           a
           strange
           inference
           which
           he
           draws
           from
           my
           words
           ,
           
             That
             because
             I
             said
             ,
             God
             is
             well
             pleased
             with
             the
             persons
             of
             his
             Elect
             ,
             
             whilest
             unregenerate
             ,
             that
             afterwards
             he
             is
             well
             pleased
             with
             their
             unregeneracy
             also
             :
          
           He
           might
           as
           well
           impose
           this
           absurdity
           upon
           the
           Prophet
           ,
           that
           because
           he
           saith
           ,
           Ezek.
           16.8
           .
           
             Thy
             time
          
           (
           to
           wit
           ,
           of
           unregeneracy
           )
           
             was
             the
             time
             of
             love
          
           .
           Surely
           not
           of
           their
           unregeneracy
           ,
           but
           of
           their
           persons
           then
           unregenerate
           ,
           that
           therefore
           the
           Prophet
           supposeth
           ,
           that
           after
           their
           Conversion
           God
           did
           love
           their
           unregeneracy
           ,
           or
           that
           corruption
           of
           nature
           ,
           which
           remained
           in
           them
           .
           Such
           quibbles
           are
           unbeseeming
           serious
           Christians
           .
        
         
           §
           .
           7.
           
           I
           shall
           adde
           but
           a
           word
           to
           clear
           up
           the
           difference
           between
           the
           actions
           of
           regenerate
           and
           unregenerate
           persons
           ;
           And
           first
           ,
           we
           say
           that
           the
           best
           actions
           of
           unregenerate
           men
           are
           impure
           and
           sinful
           ,
           which
           though
           they
           are
           pardoned
           unto
           all
           the
           Elect
           for
           the
           sake
           of
           Christ
           ,
           yet
           they
           are
           not
           acceptable
           to
           God
           ,
           but
           in
           themselves
           most
           abominable
           and
           loathsome
           in
           his
           sight
           ,
           Prov.
           5.8
           .
           Tit.
           1.15
           .
           Isai.
           1.13
           ,
           &c.
           Secondly
           ,
           Though
           (
           as
           the
           Orthodox
           acknowledge
           )
           the
           best
           works
           of
           the
           best
           men
           ,
           have
           not
           in
           them
           that
           Inherent
           purity
           and
           holiness
           ,
           which
           can
           stand
           before
           God
           without
           the
           mediation
           of
           their
           High
           Priest
           p
           ,
           yet
           they
           may
           be
           said
           to
           be
           acceptable
           and
           pleasing
           unto
           God
           ,
           not
           onely
           comparatively
           ,
           because
           they
           are
           better
           then
           the
           works
           of
           unregenerate
           men
           ,
           or
           then
           the
           sinful
           works
           of
           such
           as
           are
           regenerate
           ;
           but
           absolutely
           ,
           and
           that
           two
           ways
           .
           1.
           
           Abstractly
           and
           in
           themselves
           ,
           or
           as
           they
           ought
           to
           be
           done
           ;
           and
           thus
           Faith
           ,
           Hope
           ,
           Love
           ,
           &c.
           are
           acceptable
           to
           God
           ,
           for
           they
           are
           that
           spiritual
           worship
           and
           service
           which
           God
           looks
           for
           ,
           and
           delights
           in
           ,
           Joh.
           4.23
           .
           Micah
           6.8
           .
           Gal.
           5.5
           ,
           6.
           
           Phil.
           3.3
           .
           And
           in
           this
           respect
           ,
           
             a
             meek
             and
             a
             quiet
             spirit
             ,
          
           is
           said
           to
           be
           
             of
             great
             price
             in
             the
             sight
             of
             God
             ,
          
           1
           Pet.
           3.4
           .
           2.
           
           Concretely
           as
           they
           are
           acted
           by
           us
           ,
           or
           do
           pass
           through
           our
           hands
           ,
           and
           so
           they
           are
           acceptable
           to
           God
           ,
           as
           they
           are
           washed
           and
           cleansed
           in
           the
           blood
           of
           Christ
           ,
           1
           Pet.
           2.5
           .
           Our
           spiritual
           sacrifices
           are
           made
           acceptable
           to
           God
           in
           Jesus
           Christ
           ,
           or
           by
           his
           taking
           away
           the
           sin
           and
           defilement
           ,
           that
           adheres
           unto
           them
           q
           :
           Our
           High
           Priest
           doth
           not
           procure
           the
           acceptance
           of
           those
           works
           ,
           which
           in
           their
           whole
           abstract
           nature
           ,
           are
           sinful
           ,
           such
           as
           are
           all
           our
           works
           before
           Conversion
           ,
           and
           the
           fruits
           of
           the
           flesh
           after
           Conversion
           ,
           he
           obtains
           forgiveness
           ,
           but
           not
           acceptance
           for
           them
           :
           But
           now
           those
           works
           which
           come
           from
           the
           Spirit
           of
           God
           ,
           and
           are
           sinful
           onely
           through
           
           the
           mixture
           of
           our
           corruptions
           (
           as
           sweet
           water
           which
           passeth
           through
           a
           sink
           )
           these
           he
           makes
           acceptable
           to
           the
           Father
           ,
           by
           taking
           away
           the
           imperfections
           and
           defilements
           that
           adhere
           unto
           them
           .
        
         
           §
           .
           8.
           
           The
           next
           Scripture
           which
           Mr.
           W.
           hath
           brought
           in
           ,
           by
           way
           of
           objection
           against
           himself
           ,
           is
           Rom.
           5.10
           .
           
             When
             we
             were
             enemies
             ,
             we
             were
             reconciled
             to
             God
             by
             the
             death
             of
             his
             Son.
          
           To
           which
           he
           answers
           ,
           
             That
             Christs
             death
             was
             the
             price
             of
             our
             reconciliation
             ,
             and
             so
             it
             is
             through
             the
             death
             of
             Christ
             that
             we
             are
             reconciled
             ,
             be
             it
             when
             it
             will
             be
             that
             we
             are
             reconciled
             .
          
           Against
           this
           answer
           of
           his
           ,
           I
           shall
           offer
           these
           Exceptions
           .
           (
           1
           )
           It
           offers
           a
           manifest
           violence
           to
           the
           Text
           ,
           to
           say
           ,
           
             That
             we
             were
             reconciled
          
           ,
           is
           as
           much
           as
           
             we
             shall
             be
             reconciled
          
           when
           we
           have
           performed
           the
           terms
           and
           conditions
           required
           of
           us
           .
           (
           2
           )
           If
           our
           reconciliation
           to
           God
           ,
           did
           depend
           upon
           terms
           and
           conditions
           performed
           by
           us
           ,
           then
           is
           it
           not
           through
           the
           death
           of
           Christ
           that
           we
           are
           reconciled
           unto
           God
           ;
           we
           should
           be
           more
           the
           cause
           ,
           of
           our
           reconciliation
           ,
           then
           Christ
           is
           ;
           for
           he
           that
           performs
           a
           condition
           ,
           to
           which
           a
           benefit
           is
           promised
           ,
           doth
           more
           to
           the
           procuring
           of
           it
           ,
           then
           he
           that
           makes
           or
           obtains
           that
           conditional
           grant
           ;
           notwithstanding
           which
           ,
           he
           is
           never
           awhit
           the
           near
           of
           the
           benefit
           ,
           unless
           his
           own
           act
           do
           concur
           .
           (
           3
           )
           The
           Apostle
           declares
           ,
           That
           this
           reconciliation
           was
           made
           when
           we
           were
           enemies
           ;
           Ergo
           ,
           Before
           our
           believing
           ,
           or
           the
           fulfilling
           of
           any
           condition
           on
           our
           part
           :
           For
           Believers
           are
           not
           enemies
           .
           (
           4
           )
           If
           his
           meaning
           were
           no
           more
           then
           this
           ,
           that
           it
           is
           through
           the
           death
           of
           Christ
           ,
           that
           we
           are
           reconciled
           ,
           be
           it
           when
           it
           will
           ,
           that
           we
           are
           reconciled
           ;
           then
           this
           clause
           [
           
             when
             we
             were
             enemies
          
           ]
           would
           be
           superfluous
           and
           redundant
           ;
           whereas
           the
           main
           emphasis
           of
           the
           Text
           doth
           lie
           therein
           ,
           as
           is
           evident
           from
           the
           gradation
           which
           the
           Apostle
           makes
           ,
           Vers.
           6
           ,
           8
           ,
           10.
           
           (
           5
           )
           The
           Apostle
           in
           2
           Cor.
           5.19
           .
           affirms
           ,
           That
           our
           Saviour
           did
           not
           onely
           pay
           the
           price
           of
           our
           reconciliation
           ,
           but
           that
           God
           did
           so
           far
           accept
           of
           ,
           or
           acquiesce
           therein
           ,
           that
           upon
           the
           payment
           of
           it
           ,
           he
           did
           not
           impute
           our
           sins
           unto
           us
           ,
           
             i.
             e.
          
           he
           justified
           us
           ;
           for
           the
           Apostle
           ,
           Rom.
           4.
           defines
           Justification
           to
           be
           the
           
             non-imputation
             of
             sin
          
           .
           (
           6
           )
           And
           lastly
           ,
           That
           which
           he
           grants
           ,
           yeelds
           the
           matter
           in
           question
           ,
           viz.
           The
           immediate
           actual
           reconciliation
           of
           sinners
           upon
           the
           death
           of
           Christ
           ;
           for
           if
           Christ
           by
           shedding
           of
           his
           blood
           ,
           paid
           the
           total
           and
           full
           price
           ,
           
           for
           our
           deliverance
           from
           the
           curse
           of
           the
           Law
           ,
           then
           were
           we
           actually
           set
           free
           from
           the
           obligation
           of
           it
           ;
           for
           when
           the
           debt
           is
           paid
           ,
           the
           debtor
           is
           free
           in
           Law
           ;
           it
           is
           unjust
           to
           implead
           a
           person
           for
           a
           debt
           which
           is
           paid
           .
        
         
           §
           .
           9.
           
           Secondly
           ,
           To
           illustrate
           and
           confirm
           his
           Answer
           ,
           he
           makes
           use
           of
           r
           Grotius
           his
           distinction
           of
           three
           moments
           ,
           or
           periods
           of
           the
           Will
           of
           God
           ;
           (
           1
           )
           at
           Enmity
           ,
           (
           2
           )
           Appeasable
           ,
           (
           3
           )
           Appeased
           .
           1.
           
           
             Before
             the
             consideration
             of
             the
             death
             of
             Christ
             ,
             God
          
           (
           saith
           he
           )
           
             is
             at
             enmity
             with
             the
             sinner
             ,
             though
             not
             averse
             from
             all
             ways
             and
             means
             of
             reconciliation
             .
          
           2.
           
           
             After
             the
             consideration
             of
             the
             death
             of
             Christ
             ;
             and
             now
             is
             the
             Lord
             not
             onely
             appeasable
             ,
             but
             doth
             also
             promise
             that
             he
             will
             be
             reconciled
             with
             sinners
             ,
             upon
             such
             terms
             as
             he
             himself
             shall
             propose
             .
          
           3.
           
           
             After
             Intercession
             on
             Christs
             part
             ,
             and
             Faith
             on
             the
             sinners
             part
             ;
             and
             now
             is
             God
             actually
             reconciled
             ,
             and
             in
             friendship
             with
             the
             sinner
             .
          
           This
           Grotian
           and
           Vorstian
           Divinity
           is
           monstrous
           gross
           ,
           which
           renders
           God
           as
           changable
           as
           a
           fickle
           Creature
           ,
           and
           palpably
           denies
           his
           God-like
           nature
           ,
           scil
           .
           His
           Simplicity
           ,
           Eternity
           ,
           Omnisciency
           ,
           Immutability
           ,
           
             &c.
             Arminius
          
           himself
           s
           was
           more
           modest
           ,
           then
           to
           affirm
           a
           change
           in
           the
           Will
           of
           God
           ;
           nay
           ,
           Plato
           t
           was
           a
           more
           Orthodox
           Divine
           in
           this
           point
           ,
           who
           said
           ,
           
             That
             the
             first
             mover
             can
             be
             moved
             of
             none
             ,
             but
             by
             himself
             .
          
           The
           Will
           of
           God
           is
           not
           inclined
           or
           moved
           by
           any
           thing
           without
           him
           ,
           unto
           any
           of
           his
           acts
           ,
           whether
           Immanent
           or
           Transient
           ;
           for
           that
           which
           is
           the
           cause
           of
           his
           Will
           ,
           is
           the
           cause
           of
           himself
           ;
           seeing
           that
           his
           Will
           ,
           is
           his
           Essence
           .
           The
           death
           of
           Christ
           doth
           not
           cause
           any
           alteration
           in
           the
           Will
           of
           God
           u
           ;
           his
           Merits
           are
           not
           the
           cause
           ,
           why
           God
           doth
           love
           us
           ,
           or
           will
           to
           us
           the
           blessings
           of
           his
           Covenant
           ,
           they
           did
           not
           change
           God
           ,
           
             ex
             nolente
             in
             volentem
             ,
             ex
             odio
             h●bente
             in
             diligentem
          
           x
           ,
           as
           Greevenchovius
           dreamed
           :
           And
           the
           Reasons
           are
           ,
           (
           1
           )
           Because
           God
           is
           unchangable
           ,
           he
           neither
           ceaseth
           to
           will
           what
           at
           any
           time
           he
           intended
           ,
           nor
           doth
           he
           begin
           to
           will
           what
           he
           did
           not
           always
           purpose
           :
           (
           2
           )
           Because
           no
           reason
           can
           be
           given
           of
           the
           Will
           of
           God
           ,
           Aquinas
           says
           well
           ,
           
             Nullum
             temporale
          
           y
           ,
           &c.
           
           Nothing
           that
           hath
           its
           being
           in
           time
           ,
           can
           be
           the
           cause
           of
           that
           which
           is
           eternal
           ,
           for
           then
           the
           effect
           should
           be
           before
           the
           cause
           .
           Now
           that
           I
           may
           not
           
             actum
             agere
          
           ,
           I
           shall
           desire
           the
           Reader
           to
           consult
           what
           Mr.
           Owen
           z
           hath
           said
           in
           answer
           to
           this
           notion
           of
           Gr●tius
           ;
           whereof
           ,
           if
           
           Mr.
           W.
           had
           vouchsafed
           to
           take
           any
           notice
           ,
           he
           might
           have
           seen
           cause
           enough
           to
           decline
           from
           the
           steps
           of
           his
           admired
           Grotius
           .
        
         
           §
           .
           10.
           
           Thirdly
           ,
           he
           infers
           ,
           That
           because
           the
           Apostle
           saith
           ,
           Vers.
           11.
           
           
             We
             have
             now
             received
             the
             atonement
             ,
             or
             reconciliation
             .
          
           Ergo
           ,
           
             Not
             before
             we
             believed
          
           .
           To
           which
           I
           answer
           ,
           (
           1
           )
           He
           might
           as
           well
           reason
           ,
           that
           because
           the
           Apostle
           saith
           ,
           1
           Cor.
           15.20
           .
           
             Now
             is
             Christ
             risen
             ,
             Ergo
             ,
          
           He
           was
           not
           risen
           before
           he
           writ
           that
           Epistle
           ;
           and
           from
           Eph.
           2.2
           .
           The
           Spirit
           that
           now
           worketh
           in
           the
           children
           of
           unbelief
           ,
           Ergo
           ,
           He
           did
           not
           work
           in
           them
           before
           .
           (
           2
           )
           If
           it
           be
           referred
           to
           our
           receiving
           ,
           or
           apprehension
           by
           Faith
           ,
           it
           doth
           not
           prove
           ,
           that
           the
           reconciliation
           or
           atonement
           was
           not
           made
           before
           .
           There
           is
           a
           wide
           difference
           between
           the
           making
           or
           obtaining
           of
           reconciliation
           ▪
           and
           our
           receiving
           of
           it
           ;
           though
           we
           cannot
           receive
           or
           apply
           it
           to
           our selves
           any
           otherwise
           then
           by
           Faith
           ,
           yet
           it
           follows
           not
           ,
           That
           God
           did
           not
           account
           it
           unto
           us
           before
           .
           The
           Typical
           Sacrifices
           made
           a
           present
           atonement
           ,
           much
           more
           the
           real
           ,
           see
           Heb.
           9.14
           .
        
         
           §
           .
           11.
           
           Fourthly
           ,
           He
           gives
           us
           his
           opinion
           concerning
           the
           immediate
           effect
           of
           the
           death
           of
           Christ
           ,
           Which
           (
           saith
           Mr.
           
             Baxter
             )
             is
             one
             of
             the
             greatest
             and
             noblest
             questions
             in
             our
             controverted
             Divinity
             ;
             he
             that
             can
             rightly
             answer
             this
             ,
             is
             a
             Divine
             indeed
             .
          
           And
           no
           doubt
           but
           Mr.
           W.
           deserves
           the
           Bell
           in
           his
           account
           .
           Let
           us
           therefore
           see
           what
           a
           glorious
           atcheivement
           he
           ascribes
           unto
           it
           .
           
             It
             is
          
           (
           saith
           he
           )
           
             through
             the
             death
             of
             Christ
             ,
             that
             the
             promise
             of
             reconciliation
             is
             made
             ,
             by
             ,
             and
             according
             to
             which
             ,
             we
             are
             actually
             reconciled
             unto
             God
             after
             we
             do
             believe
          
           ;
           to
           wit
           ,
           at
           the
           day
           of
           judgement
           ,
           when
           we
           have
           performed
           that
           ,
           and
           all
           other
           conditions
           required
           of
           us
           ;
           which
           in
           sum
           ,
           is
           ,
           as
           if
           he
           had
           said
           ,
           
             That
             the
             death
             of
             Christ
             procured
             no
             certain
             or
             immediate
             effect
             at
             all
          
           :
           For
           notwithstanding
           his
           death
           ,
           it
           is
           possible
           that
           none
           may
           be
           saved
           ;
           for
           things
           obtained
           under
           condition
           ,
           are
           as
           to
           their
           accomplishment
           altogether
           uncertain
           ;
           for
           the
           condition
           may
           be
           fulfilled
           ,
           or
           it
           may
           not
           be
           fulfilled
           .
           The
           utmost
           which
           hereby
           is
           ascribed
           to
           the
           death
           of
           Christ
           ,
           is
           ,
           That
           he
           hath
           obta●ned
           a
           salvability
           for
           sinners
           ,
           or
           a
           way
           whereby
           they
           may
           become
           their
           own
           saviours
           ;
           which
           in
           the
           old
           Popish
           English
           is
           ,
           That
           Christ
           hath
           merited
           that
           we
           might
           merit
           Eternal
           life
           ,
           or
           as
           the
           Remonstrants
           have
           refined
           the
           phrase
           ,
           His
           death
           hath
           made
           God
           placabilem
           ,
           but
           not
           
             placatum
             .
             A
             shift
          
           (
           says
           
             Pemble
             )
             devised
             meerly
             to
             uphold
             the
             liberty
             
             of
             mans
             will
             ,
             and
             universal
             Redemption
             .
          
           Whereunto
           the
           abettors
           of
           this
           notion
           do
           hie
           them
           apace
           .
        
         
           §
           .
           12.
           
           But
           against
           it
           ,
           I
           shall
           oppose
           these
           considerations
           .
           (
           1
           )
           The
           Scripture
           no
           where
           ascribes
           this
           effect
           to
           the
           death
           of
           Christ
           ,
           That
           he
           died
           to
           obtain
           a
           conditional
           grant
           ,
           that
           we
           by
           performing
           the
           condition
           ,
           might
           be
           reconciled
           to
           God
           ,
           but
           to
           obtain
           peace
           and
           reconciliation
           it self
           .
           Daniel
           doth
           not
           say
           that
           Messiah
           shall
           be
           cut
           off
           to
           obtain
           a
           promise
           ,
           
             but
             to
             make
             an
             end
             of
             sin
             ,
             &c.
             Chap.
          
           9.24
           .
           Nor
           the
           Apostle
           ,
           that
           Christ
           
             by
             the
             blood
             of
             the
             cross
             ,
          
           hath
           obtained
           a
           conditional
           promise
           of
           reconciliation
           ,
           but
           that
           
             he
             hath
             made
             peace
          
           ,
           Col.
           1.20
           .
           
             broken
             down
             the
             partition
             wall
          
           ,
           Ephes.
           2.14
           .
           
             delivered
             us
             from
             the
             curse
             ,
             Gal.
          
           3.13
           .
           And
           our
           Saviour
           in
           that
           of
           Matth.
           26.28
           .
           (
           which
           Mr.
           W.
           cites
           )
           doth
           not
           say
           ,
           That
           he
           shed
           his
           blood
           to
           procure
           a
           conditional
           promise
           ,
           whereby
           all
           men
           may
           obtain
           remission
           ;
           but
           
             for
             the
             remission
             of
             the
             sins
             of
             many
             ,
             i.
             e.
          
           of
           all
           the
           Elect.
           (
           2
           )
           If
           Christ
           by
           his
           death
           obtained
           onely
           a
           conditional
           promise
           ,
           then
           was
           his
           death
           no
           more
           available
           to
           the
           Elect
           ,
           then
           unto
           Reprobates
           ,
           no
           more
           to
           Peter
           ,
           then
           it
           was
           to
           Judas
           ;
           whereas
           the
           Scripture
           shews
           us
           ,
           That
           the
           effects
           of
           Christs
           death
           are
           peculiar
           onely
           to
           the
           Elect.
           See
           John
           10.15
           ,
           16
           ,
           26.
           
           &
           17.9
           ,
           20.
           
           (
           3
           )
           If
           Christ
           by
           his
           death
           obtained
           but
           a
           conditional
           promise
           ,
           then
           do
           men
           more
           for
           their
           Salvation
           ,
           then
           Christ
           hath
           done
           ;
           for
           he
           that
           performs
           the
           condition
           ,
           doth
           more
           to
           his
           Salvation
           ,
           then
           he
           that
           obtained
           the
           conditional
           promise
           ;
           notwithstanding
           which
           ,
           he
           might
           have
           perished
           .
           (
           4
           )
           It
           makes
           Christ
           to
           have
           died
           in
           vain
           ,
           at
           least
           ,
           without
           any
           determinate
           end
           ,
           in
           reference
           unto
           them
           ,
           for
           whom
           he
           died
           ;
           seeing
           that
           notwithstanding
           his
           death
           ,
           it
           was
           possible
           ,
           that
           none
           at
           all
           might
           be
           saved
           .
           
             And
             thus
          
           (
           as
           Mr.
           Owen
           hath
           noted
           a
           )
           
             he
             is
             made
             a
             Surety
             of
             an
             uncertain
             Covenant
             ,
             a
             Purchaser
             of
             an
             Inheritance
             perhaps
             never
             to
             be
             enjoyed
             ,
             a
             Priest
             sanctifying
             none
             by
             his
             Sacrifice
          
           ;
           a
           thing
           we
           would
           not
           ascribe
           to
           a
           wiseman
           in
           a
           far
           more
           easie
           undertaking
           .
           If
           Mr.
           W.
           shall
           say
           ,
           that
           Christ
           is
           certain
           ,
           that
           the
           Elect
           will
           perform
           the
           condition
           required
           ,
           we
           shall
           demand
           whether
           this
           certainty
           doth
           arise
           from
           their
           wills
           ,
           or
           his
           will.
           If
           he
           say
           from
           their
           wills
           ,
           and
           his
           fore-sight
           of
           their
           well
           using
           of
           their
           natural
           abilities
           to
           fulfil
           the
           condition
           required
           ,
           he
           shakes
           hands
           with
           Papists
           and
           Arminians
           ,
           who
           make
           our
           Election
           and
           Redemption
           to
           be
           
             ex
             
             praevisa
             fide
          
           :
           A
           conceit
           that
           hath
           been
           confuted
           over
           and
           over
           ;
           if
           from
           his
           own
           will
           ,
           because
           he
           hath
           purchased
           Faith
           for
           them
           ,
           then
           he
           obtained
           more
           by
           his
           death
           ,
           then
           a
           conditional
           promise
           .
        
         
           §
           .
           13.
           
           Fifthly
           ,
           The
           ground
           whereon
           he
           builds
           these
           Assertions
           ,
           is
           a
           very
           sandy
           foundation
           ,
           to
           wit
           ,
           That
           the
           death
           of
           Christ
           was
           not
           
             solutio
             ejusdem
          
           ,
           but
           tantidem
           ;
           not
           the
           payment
           of
           that
           which
           was
           in
           the
           obligation
           ,
           but
           of
           something
           equivalent
           ;
           and
           therefore
           it
           doth
           not
           deliver
           us
           
             ipso
             facto
          
           ,
           but
           according
           to
           the
           compact
           and
           agreement
           between
           the
           Father
           and
           him
           .
           I
           answer
           ,
           (
           1
           )
           Whether
           the
           death
           of
           Christ
           be
           
             solutio
             ejusdem
          
           ,
           or
           tantidem
           ,
           as
           it
           is
           a
           satisfaction
           or
           payment
           of
           a
           debt
           ,
           so
           the
           discharge
           thereby
           procured
           ,
           must
           needs
           be
           present
           and
           immediate
           ;
           for
           that
           a
           debt
           should
           be
           paid
           and
           satisfied
           ,
           and
           yet
           justly
           chargeable
           ,
           implies
           a
           contradiction
           .
           But
           (
           2
           )
           Mr.
           W.
           might
           have
           thought
           we
           would
           expect
           a
           better
           proof
           then
           his
           bare
           word
           ,
           That
           the
           death
           of
           Christ
           is
           not
           
             solutio
             ejusdem
          
           ,
           seeing
           the
           Holy
           Ghost
           shews
           ,
           First
           ,
           That
           Christ
           was
           held
           in
           the
           same
           obligation
           ,
           which
           we
           were
           under
           ,
           
             He
             was
             made
             under
             the
             Law
             ,
          
           not
           an
           other
           ,
           but
           the
           very
           same
           that
           we
           were
           held
           in
           ,
           Gal.
           4.3
           ,
           4.
           
           Ergo
           ,
           he
           paid
           the
           same
           debt
           that
           we
           did
           ow.
           Secondly
           ,
           That
           
             the
             Curse
          
           ,
           or
           punishment
           which
           we
           deserved
           ,
           
             was
             inflicted
             upon
             him
             ,
             Gal.
          
           3.13
           .
           The
           whole
           wages
           or
           curse
           that
           is
           due
           to
           sin
           ,
           is
           Death
           ;
           and
           this
           Christ
           under-went
           for
           us
           ,
           Heb.
           2.9
           ,
           14.
           
           Isai.
           53.4
           ,
           5.
           
           What
           is
           it
           to
           die
           ,
           or
           to
           bear
           chastisement
           for
           another
           ,
           but
           to
           undergo
           that
           death
           which
           the
           other
           should
           have
           undergone
           ?
           If
           it
           be
           objected
           ,
           That
           the
           death
           which
           we
           deserved
           ,
           is
           Eternal
           ,
           such
           as
           the
           damned
           endure
           ;
           our
           Divines
           have
           answered
           long
           ago
           ,
           That
           Christs
           death
           was
           such
           
             in
             pondere
          
           ,
           though
           not
           
             in
             specie
             ,
             in
             potentia
          
           ,
           though
           not
           
             in
             actu
          
           :
           The
           dignity
           of
           his
           person
           raised
           the
           price
           of
           his
           temporary
           sufferings
           to
           an
           equipollency
           with
           the
           other
           .
           Mr.
           Owen
           b
           says
           well
           ,
           That
           there
           is
           a
           sameness
           in
           Christs
           sufferings
           with
           that
           in
           the
           obligation
           in
           respect
           of
           Essence
           ,
           and
           equivalency
           in
           respect
           of
           the
           Adjuncts
           or
           Attendencies
           .
           Thirdly
           ,
           
             The
             laying
             of
             our
             sins
             upon
             Christ
             ,
             Isai.
          
           53.6
           .
           subjected
           him
           to
           the
           same
           punishment
           which
           our
           sins
           deserved
           .
           Fourthly
           ,
           If
           God
           would
           have
           dispenced
           with
           the
           idem
           in
           the
           first
           obligation
           ,
           Christ
           need
           not
           have
           died
           ;
           for
           if
           the
           justice
           of
           God
           would
           have
           been
           satisfied
           with
           less
           then
           that
           penalty
           threatned
           in
           
           the
           Law
           ,
           he
           might
           as
           well
           have
           dispenced
           with
           the
           whole
           :
           So
           then
           his
           inference
           ,
           That
           the
           death
           of
           Christ
           doth
           not
           deliver
           us
           
             ipso
             facto
          
           ,
           (
           being
           destitute
           of
           this
           support
           )
           will
           fall
           to
           the
           ground
           of
           its
           own
           accord
           .
        
         
           §
           .
           14.
           
           M.
           W.
           grants
           ,
           
             That
             if
             the
             debtor
             himself
             do
             bring
             unto
             the
             creditor
             ,
             that
             which
             he
             ows
             him
             ,
             it
             presently
             dischargeth
             him
             ,
             but
             the
             payment
             of
             a
             Surety
             doth
             not
             .
          
           And
           why
           not
           ?
           Amongst
           men
           there
           is
           no
           difference
           ,
           so
           the
           debt
           be
           paid
           ,
           it
           matters
           not
           ,
           whether
           it
           be
           by
           the
           Principal
           ,
           or
           his
           Surety
           ,
           the
           obligation
           is
           voide
           in
           respect
           of
           both
           :
           The
           case
           is
           the
           very
           same
           between
           Christ
           and
           us
           .
           Secondly
           ,
           This
           Exception
           makes
           the
           payment
           of
           Christ
           ,
           less
           efficacious
           for
           the
           discharge
           of
           our
           debt
           ,
           then
           if
           it
           had
           been
           made
           by
           us
           ,
           whereas
           it
           is
           infinitely
           more
           acceptable
           to
           God
           ,
           then
           the
           most
           perfect
           righteousness
           performed
           by
           us
           .
        
         
           But
           (
           sayes
           he
           )
           
             the
             payment
             of
             a
             Surety
             is
             refusable
          
           ]
           Not
           after
           that
           he
           is
           admitted
           by
           the
           creditor
           ,
           and
           taken
           into
           Bond
           with
           ,
           or
           for
           the
           principal
           debtor
           .
           It
           is
           true
           ,
           God
           might
           have
           refused
           to
           be
           satisfied
           for
           our
           debt
           by
           a
           Surety
           ;
           but
           seeing
           he
           ordained
           his
           Son
           to
           be
           our
           Surety
           ,
           and
           entered
           into
           Covenant
           with
           him
           from
           everlasting
           ,
           to
           accept
           his
           payment
           on
           our
           behalf
           ;
           the
           debt
           which
           he
           hath
           fully
           satisfied
           ,
           cannot
           be
           charged
           again
           ,
           either
           upon
           the
           Party
           ,
           or
           Surety
           ,
           without
           manifest
           injustice
           .
        
         
           
             But
             the
             Father
             and
             the
             Son
             have
             agreed
             between
             themselves
             ,
             that
             none
             should
             have
             actual
             reconciliation
             by
             the
             death
             of
             Christ
             ,
             till
             they
             do
             believe
             .
          
           ]
           Shew
           us
           this
           agreement
           ,
           and
           we
           will
           yeeld
           the
           cause
           .
           As
           for
           the
           Scriptures
           which
           he
           hath
           mentioned
           ,
           they
           speak
           of
           no
           such
           thing
           ,
           John
           6.40
           .
           
             This
             is
             the
             will
             of
             him
             that
             sent
             me
             ,
             That
             every
             one
             which
             seeth
             the
             Son
             ,
             and
             believeth
             on
             him
             ,
             may
             have
             everlasting
             life
             .
          
           This
           Text
           ,
           and
           others
           like
           it
           ,
           do
           onely
           shew
           who
           have
           the
           fruition
           and
           enjoyment
           of
           the
           benefits
           of
           Christ
           ,
           to
           wit
           ,
           they
           that
           believe
           .
           The
           other
           Text
           ,
           Gal.
           5.2
           ,
           4.
           is
           palpably
           abused
           to
           serve
           his
           turn
           .
           The
           Apostle
           doth
           not
           say
           ,
           Without
           Faith
           Christ
           shall
           profit
           us
           nothing
           ,
           but
           if
           we
           joyn
           any
           thing
           with
           Christ
           as
           necessary
           to
           attain
           Salvation
           ,
           we
           are
           not
           Believers
           ,
           or
           true
           Christians
           ,
           our
           profession
           of
           Christ
           shall
           profit
           us
           nothing
           ;
           and
           the
           reason
           hereof
           is
           ,
           because
           these
           two
           principles
           cannot
           be
           mixed
           c
           .
           A
           mans
           righteousness
           before
           God
           ,
           is
           either
           all
           by
           Works
           ,
           or
           all
           by
           Christ
           ;
           and
           therefore
           ,
           
           whosoever
           attributes
           any
           part
           thereof
           to
           Works
           ,
           he
           wholly
           renounceth
           Christ.
           At
           the
           sixth
           Verse
           he
           attributes
           that
           to
           Faith
           ,
           which
           he
           denies
           unto
           other
           Works
           .
           
             In
             Christ
             Jesus
          
           (
           saith
           he
           )
           
             neither
             circumcision
             nor
             uncircumcision
             availeth
             any
             thing
             ,
             but
             Faith
             which
             worketh
             by
             love
             .
          
           But
           as
           the
           Godly
           learned
           d
           have
           well
           observed
           ,
           the
           intent
           of
           the
           Apostle
           here
           ,
           was
           not
           to
           shew
           what
           it
           is
           that
           doth
           justifie
           ,
           but
           what
           are
           the
           Exercises
           of
           Divine
           Worship
           ,
           in
           which
           Christians
           should
           be
           conversant
           .
           He
           doth
           not
           say
           ,
           That
           Faith
           working
           by
           love
           ,
           is
           available
           to
           us
           before
           God
           ,
           or
           in
           the
           sight
           of
           God
           ,
           
             but
             in
             Christ
             ,
             i.
             e.
          
           In
           the
           Church
           e
           ,
           or
           Kingdom
           of
           Christ
           ,
           which
           consists
           in
           Righteousness
           ,
           Peace
           ,
           and
           Joy
           in
           the
           Holy
           Ghost
           ;
           though
           neither
           Faith
           ,
           nor
           Love
           ,
           are
           available
           to
           justifie
           us
           ,
           yet
           they
           are
           available
           ,
           
             i.
             e.
          
           Acceptable
           to
           God
           as
           acts
           or
           duties
           of
           Spiritual
           Obedience
           ,
           they
           are
           the
           onely
           acceptable
           service
           which
           we
           can
           perform
           to
           God.
           The
           last
           place
           he
           hath
           mentioned
           ,
           is
           as
           little
           to
           the
           purpose
           ,
           as
           the
           rest
           ,
           1
           Joh.
           5.11
           .
           
             He
             that
             hath
             not
             the
             Son
             ,
             hath
             not
             life
             .
          
           True
           !
           he
           doth
           not
           say
           ,
           That
           all
           who
           have
           not
           Faith
           (
           except
           final
           unbelievers
           )
           have
           not
           the
           Son
           ,
           or
           any
           benefit
           by
           him
           .
        
         
           §
           .
           15.
           
           But
           (
           says
           Mr.
           
             W.
             )
             if
             our
             Adversaries
             could
             prove
             ,
             That
             it
             was
             either
             the
             Will
             of
             God
             in
             giving
             his
             Son
             ,
             or
             the
             Will
             of
             Christ
             in
             giving
             himself
             to
             the
             death
             ,
             that
             his
             death
             should
             be
             available
             to
             the
             immediate
             and
             actual
             reconciliation
             of
             sinners
             ,
             without
             any
             condition
             performed
             on
             their
             part
             ,
             it
             were
             something
             to
             the
             purpose
             ;
             but
             till
             this
             be
             done
             (
             which
             indeed
             can
             never
             be
             done
             )
             they
             were
             as
             good
             say
             nothing
             .
          
           Had
           not
           prejudice
           cast
           a
           mist
           before
           his
           eyes
           ,
           the
           Scriptures
           which
           have
           been
           brought
           already
           ,
           would
           be
           proof
           sufficient
           .
           What
           clearer
           Testimony
           can
           be
           desired
           of
           the
           Will
           of
           God
           ,
           and
           of
           Christ
           in
           this
           point
           ,
           then
           those
           Sacred
           Oracles
           which
           shew
           us
           ,
           First
           ,
           That
           Christ
           by
           the
           Will
           of
           God
           ,
           gave
           himself
           a
           Ransom
           and
           Sacrifice
           of
           a
           sweet
           smelling
           savor
           unto
           God
           ,
           in
           behalf
           of
           all
           the
           Elect
           ,
           Joh.
           6.27
           .
           Heb.
           5.10
           .
           &
           10.9
           ,
           10.
           
           Secondly
           ,
           That
           this
           Ransom
           was
           alone
           ,
           and
           by
           it self
           ,
           a
           full
           adequate
           and
           perfect
           satisfaction
           to
           Divine
           Justice
           ,
           for
           all
           their
           sins
           ,
           Heb.
           1.3
           .
           &
           10.10
           ,
           12
           ,
           14.
           1
           
           Joh.
           1.7
           .
           Thirdly
           ,
           That
           God
           accepted
           it
           ,
           and
           declared
           himself
           well
           pleased
           and
           satisfied
           therewith
           ,
           Matth.
           3.17
           .
           Isa.
           42.1
           .
           Insomuch
           ,
           that
           God
           hath
           thereupon
           covenanted
           and
           
           sworn
           ,
           that
           he
           will
           never
           
             remember
             their
             sins
          
           ,
           nor
           
             be
             wrath
             with
             them
             any
             more
             ,
             Isa.
          
           43.25
           .
           &
           54.9
           ,
           10.
           
           Fourthly
           ,
           That
           by
           this
           Ransom
           of
           his
           ,
           they
           are
           freed
           and
           delivered
           from
           the
           curse
           of
           the
           Law
           ,
           Gal.
           4.4
           .
           &
           3.13
           .
           Our
           Adversaries
           say
           ,
           That
           he
           paid
           the
           price
           for
           their
           Redemption
           ,
           but
           with
           no
           intent
           that
           they
           should
           be
           immediately
           and
           absolutely
           freed
           d
           ;
           which
           is
           often
           ,
           boldly
           affirmed
           ,
           and
           as
           slenderly
           proved
           .
           But
           why
           not
           immediately
           and
           absolutely
           ?
           
             There
             is
          
           (
           saith
           Mr.
           
             W.
             )
             a
             compact
             and
             agreement
             between
             the
             Father
             and
             the
             Son
             ,
             when
             he
             undertook
             to
             be
             our
             Surety
             ,
             that
             his
             death
             should
             not
             be
             available
             for
             the
             actual
             reconciliation
             of
             sinners
             ,
             till
             they
             have
             performed
             the
             terms
             and
             conditions
             required
             on
             their
             part
             .
             Sed
             hoc
             restat
             probandum
          
           ;
           and
           I
           am
           perswaded
           will
           ,
           till
           the
           worlds
           end
           .
           Let
           them
           shew
           us
           this
           Covenant
           and
           Agreement
           ,
           and
           we
           are
           satisfied
           ;
           till
           this
           be
           done
           ,
           we
           shall
           think
           our
           proofs
           sufficient
           ;
           and
           that
           the
           force
           of
           those
           Allegations
           is
           no
           whit
           invalidated
           by
           this
           Crude
           Assertion
           .
           I
           confess
           I
           have
           heard
           much
           talk
           of
           this
           Suspensive
           Covenant
           ,
           but
           hitherto
           I
           have
           not
           had
           the
           hap
           to
           meet
           with
           that
           Author
           ,
           that
           hath
           attempted
           to
           make
           it
           forth
           ;
           though
           I
           might
           justly
           be
           excused
           from
           the
           labor
           of
           proving
           the
           Negative
           ,
           seeing
           that
           it
           lies
           upon
           our
           Adversaries
           to
           clear
           it
           up
           ,
           
             That
             there
             was
             such
             a
             compact
             and
             agreement
             made
             between
             the
             Father
             and
             the
             Son
             ,
             that
             his
             death
             should
             not
             be
             available
             to
             the
             immediate
             reconciliation
             of
             sinners
             ,
             but
             onely
             upon
             conditions
             performed
             by
             them
             .
          
           Yet
           because
           I
           intend
           not
           any
           other
           Reply
           ,
           and
           that
           Mr.
           W.
           may
           see
           I
           do
           not
           dissent
           ,
           because
           he
           hath
           said
           ,
           and
           not
           proved
           it
           ;
           which
           in
           controverted
           points
           ,
           were
           ground
           enough
           ;
           I
           shall
           offer
           him
           the
           Reasons
           ,
           which
           as
           yet
           do
           sway
           my
           Judgement
           to
           believe
           the
           contrary
           .
        
      
       
         
         
           CHAP.
           XIV
           .
           Of
           the
           Covenant
           between
           the
           Father
           and
           the
           Son
           ,
           concerning
           the
           immediate
           effects
           of
           Christs
           death
           .
        
         
           THe
           Reasons
           which
           perswade
           me
           to
           believe
           ,
           
             That
             there
             was
             not
             any
             Covenant
             passed
             between
             God
             and
             Christ
             ,
             to
             hinder
             the
             immediate
             and
             actual
             reconciliation
             of
             Gods
             Elect
             by
             his
             death
             ,
             and
             to
             suspend
             this
             effect
             thereof
             ,
             upon
             terms
             and
             conditions
             to
             be
             performed
             by
             them
             ;
             but
             contrariwise
             ,
             that
             it
             was
             the
             will
             both
             of
             God
             and
             of
             Christ
             ,
             that
             his
             death
             should
             be
             available
             to
             their
             immediate
             and
             actual
             Reconciliation
             and
             Justification
             ,
             without
             any
             condition
             performed
             on
             their
             part
             ,
          
           Are
           ,
           as
           followeth
           .
        
         
           First
           ,
           There
           is
           no
           such
           Covenant
           doth
           appear
           ,
           Ergo
           ,
           there
           is
           none
           .
           
             Non
             est
             Scriptum
             ,
             Ergo
          
           ,
           There
           is
           no
           such
           thing
           ;
           hath
           hitherto
           been
           counted
           a
           good
           Argument
           amongst
           Christians
           :
           It
           is
           not
           possible
           (
           says
           Damascene
           a
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             &c.
             
             To
             speak
             ought
             of
             God
             ,
             beside
             the
             things
             which
             are
             divinely
             manifested
             in
             the
             Old
             and
             New
             Testament
             .
          
           If
           there
           be
           any
           such
           Covenant
           ,
           let
           our
           Adversaries
           shew
           it
           ,
           and
           until
           they
           do
           ,
           we
           shall
           rest
           securely
           in
           the
           Negative
           ;
           they
           must
           pardon
           us
           ,
           if
           we
           yeeld
           not
           up
           our
           Faith
           to
           unwritten
           Verities
           b
           .
        
         
           Secondly
           ,
           The
           Covenant
           made
           between
           God
           and
           Christ
           ,
           was
           ,
           
             That
             upon
             giving
             up
             of
             himself
             to
             death
             ,
             he
             should
             purchase
             a
             Seed
             like
             the
             Stars
             of
             Heaven
             ,
             i.
             e.
          
           All
           the
           Elect
           of
           God
           ,
           Isa.
           53.10
           .
           And
           our
           
             Saviour
             Christ
          
           after
           that
           he
           
             had
             tasted
             death
             to
             bring
             many
             sons
             unto
             glory
             ,
          
           boasts
           and
           glories
           in
           this
           atchievement
           .
           Heb.
           2.13
           .
           
             Behold
             ,
             I
             and
             the
             children
             ,
             whom
             God
             hath
             given
             me
             .
             Ergo
             ,
          
           It
           was
           the
           Will
           of
           God
           ,
           that
           his
           death
           should
           be
           available
           for
           their
           immediate
           reconciliation
           ;
           for
           they
           could
           not
           be
           the
           children
           of
           Christ
           ,
           and
           the
           children
           of
           wrath
           at
           the
           same
           time
           .
        
         
           §
           .
           2.
           
           Thirdly
           ,
           If
           it
           were
           the
           Will
           of
           God
           ,
           that
           the
           death
           of
           Christ
           ,
           should
           be
           the
           payment
           of
           our
           debt
           ,
           and
           a
           full
           satisfaction
           
           for
           all
           our
           iniquities
           ,
           then
           was
           it
           his
           Will
           that
           our
           discharge
           procured
           thereby
           ,
           should
           be
           immediate
           ;
           but
           it
           was
           the
           Will
           of
           God
           ,
           that
           the
           death
           of
           Christ
           should
           be
           the
           payment
           of
           our
           debts
           ,
           and
           a
           full
           satisfaction
           for
           our
           iniquities
           .
           Ergo.
           I
           suppose
           the
           Assumption
           will
           not
           be
           questioned
           ;
           for
           though
           the
           word
           satisfaction
           be
           not
           used
           in
           Scripture
           c
           ,
           yet
           the
           thing
           it self
           is
           plainly
           signified
           in
           those
           phrases
           of
           Redemption
           ,
           Atonement
           ,
           Reconciliation
           ;
           and
           in
           like
           manner
           ,
           all
           those
           places
           which
           declare
           that
           
             Christ
             died
             for
             us
          
           ,
           and
           
             for
             our
             sins
          
           ,
           and
           offences
           ,
           do
           imply
           the
           same
           ;
           scil
           .
           That
           the
           death
           of
           Christ
           ,
           was
           the
           payment
           of
           
             our
             debts
          
           ,
           and
           the
           punishment
           of
           
             our
             sins
          
           ;
           that
           thereby
           he
           satisfied
           the
           Law
           for
           all
           those
           wrongs
           ,
           &
           injuries
           we
           have
           done
           unto
           it
           .
           Now
           the
           Sequel
           is
           evident
           ,
           If
           God
           willed
           ,
           that
           the
           death
           of
           Christ
           should
           be
           a
           full
           and
           satisfactory
           payment
           of
           our
           demerits
           ,
           then
           he
           willed
           that
           the
           discharge
           procured
           thereby
           ,
           should
           be
           immediate
           and
           present
           ;
           for
           it
           is
           contrary
           to
           Justice
           and
           Equity
           ,
           that
           a
           debt
           when
           it
           is
           payed
           ,
           should
           be
           charged
           either
           upon
           the
           Surety
           or
           Principal
           ;
           and
           therefore
           though
           God
           did
           will
           ,
           that
           the
           other
           effects
           of
           Christs
           death
           ,
           as
           it
           is
           the
           meritorious
           price
           of
           Faith
           ,
           Holiness
           ,
           Glory
           ,
           &c.
           should
           be
           
             sub
             termino
          
           ,
           or
           
             in
             Diem
          
           ,
           not
           Present
           but
           Future
           ;
           yet
           he
           willed
           ,
           that
           this
           effect
           of
           it
           ,
           to
           wit
           ,
           our
           discharge
           from
           sin
           ,
           and
           the
           curse
           ,
           should
           be
           present
           and
           immediate
           ;
           because
           it
           implies
           a
           contradiction
           ,
           that
           the
           same
           debt
           should
           be
           paid
           ,
           and
           not
           paid
           ;
           that
           it
           should
           be
           discharged
           ,
           and
           yet
           justly
           chargable
           :
           As
           when
           a
           man
           that
           is
           a
           Trespasser
           ,
           or
           any
           one
           for
           him
           ,
           payes
           a
           sum
           of
           money
           ,
           which
           is
           sufficient
           both
           for
           discharge
           of
           his
           trespass
           ,
           as
           also
           for
           the
           purchase
           of
           a
           peece
           of
           Land
           :
           From
           the
           trespass
           his
           discharge
           must
           be
           present
           ,
           if
           the
           satisfaction
           be
           full
           ,
           though
           the
           enjoyment
           of
           the
           Land
           may
           be
           
             in
             Diem
          
           ,
           as
           the
           Vendee
           and
           Purchaser
           can
           agree
           ;
           the
           Case
           before
           us
           ,
           is
           the
           very
           same
           .
           The
           death
           of
           Christ
           was
           both
           a
           price
           and
           a
           ransom
           ,
           it
           served
           both
           to
           pay
           our
           debts
           ,
           and
           to
           procure
           our
           happiness
           ;
           he
           did
           thereby
           purchase
           both
           our
           deliverance
           from
           sin
           and
           death
           ,
           and
           all
           those
           Spiritual
           Blessings
           ,
           present
           and
           future
           ,
           which
           we
           stand
           in
           need
           of
           .
           The
           discharge
           of
           our
           debts
           ,
           and
           deliverance
           from
           punishment
           ,
           must
           needs
           be
           present
           and
           immediate
           upon
           the
           payment
           of
           the
           price
           ,
           though
           those
           Spiritual
           Blessings
           be
           not
           received
           till
           a
           long
           time
           after
           ,
           as
           God
           and
           Christ
           shall
           see
           it
           fit
           to
           bestow
           them
           on
           us
           .
           To
           this
           I
           shall
           adde
           a
           fourth
           .
        
         
         
           §
           .
           3.
           
           Fourthly
           ,
           If
           nothing
           hindered
           the
           reconciliation
           of
           the
           Elect
           with
           God
           ,
           but
           the
           breach
           of
           the
           Law
           ,
           then
           the
           Law
           being
           satisfied
           ,
           it
           was
           the
           Will
           of
           God
           that
           they
           should
           be
           immediately
           reconciled
           ;
           but
           nothing
           hindred
           their
           reconciliation
           with
           God
           ,
           but
           the
           breach
           of
           the
           Law.
           Ergo.
           It
           was
           sin
           alone
           that
           made
           a
           distance
           ,
           or
           
             separation
             between
             God
             and
             them
             ,
             Isa.
          
           59.2
           .
           For
           which
           cause
           it
           is
           compared
           to
           
             a
             cloud
             or
             mist
             ,
             Isa.
          
           44.22
           .
           to
           a
           partition
           wall
           ,
           Ephes.
           2.14
           .
           It
           lay
           as
           a
           block
           in
           the
           way
           ,
           that
           God
           could
           not
           (
           
             salva
             justitia
          
           )
           bestow
           upon
           them
           those
           good
           things
           intended
           towards
           them
           in
           his
           Eternal
           Election
           .
           The
           onely
           cause
           of
           Christs
           death
           was
           to
           satisfie
           the
           Law
           ;
           he
           did
           not
           die
           to
           procure
           a
           new
           Will
           or
           Affection
           in
           the
           heart
           of
           God
           towards
           his
           Elect
           ,
           nor
           yet
           to
           adde
           any
           new
           thing
           in
           God
           ,
           which
           doth
           perfect
           and
           compleat
           the
           act
           of
           Election
           ,
           as
           Wallaeus
           seems
           to
           intimate
           d
           :
           But
           that
           God
           might
           save
           us
           in
           a
           way
           agreeable
           to
           his
           own
           Justice
           ,
           that
           he
           might
           confer
           upon
           us
           all
           those
           Blessings
           he
           intended
           ,
           without
           wrong
           and
           violation
           to
           his
           holy
           Law
           ;
           for
           God
           having
           made
           a
           Law
           ,
           that
           the
           soul
           which
           sinneth
           ,
           should
           die
           ,
           the
           Justice
           and
           Truth
           of
           God
           required
           ,
           that
           satisfaction
           should
           be
           made
           for
           the
           sins
           of
           the
           Elect
           ,
           no
           less
           then
           of
           other
           men
           ;
           which
           ,
           they
           being
           unable
           to
           perform
           ,
           the
           Son
           of
           God
           became
           their
           Surety
           ,
           to
           bear
           the
           Curse
           ,
           and
           fulfil
           the
           Law
           in
           their
           stead
           .
           God
           might
           will
           unto
           us
           sundry
           benefits
           ,
           which
           he
           cannot
           actually
           bestow
           upon
           us
           without
           wrong
           to
           his
           Justice
           :
           As
           a
           King
           may
           will
           and
           purpose
           the
           deliverance
           of
           his
           Favorite
           ,
           who
           is
           imprisoned
           for
           debt
           ,
           yet
           he
           cannot
           actually
           free
           him
           ,
           till
           he
           hath
           paid
           and
           satisfied
           his
           Creditor
           .
           So
           though
           God
           had
           an
           irrevocable
           ,
           peremptory
           Will
           to
           save
           his
           Elect
           ;
           yet
           he
           could
           not
           actually
           save
           them
           ,
           till
           satisfaction
           was
           made
           unto
           his
           Justice
           ;
           which
           being
           made
           ,
           there
           is
           no
           let
           or
           impediment
           to
           stop
           the
           current
           of
           his
           Blessings
           .
           As
           when
           the
           Cloud
           is
           dissolved
           ,
           the
           Sun
           shines
           forth
           ;
           when
           the
           partition
           wall
           is
           broken
           down
           ,
           they
           that
           were
           separated
           ,
           are
           again
           united
           :
           So
           the
           cloud
           of
           our
           sins
           being
           blotted
           out
           ,
           the
           beams
           of
           Gods
           love
           have
           as
           free
           a
           passage
           towards
           us
           ,
           as
           if
           we
           had
           not
           sinned
           .
           Now
           that
           Christ
           by
           his
           death
           removed
           this
           let
           and
           hinderance
           ,
           the
           Scripture
           is
           as
           express
           as
           can
           be
           desired
           ,
           as
           that
           
             he
             made
             an
             end
             of
             sin
             ,
             Dan.
          
           9.24
           .
           
             Blotted
             it
             out
             ,
             &c.
          
           
           Col.
           2.14
           e
           .
           
             Took
             it
             quite
             away
          
           ,
           (
           as
           the
           Scape-goat
           ,
           Levit.
           16.22
           .
           )
           John
           1.29
           .
           
             And
             slew
             the
             enmity
             
             between
             God
             and
             us
             ,
             Ephes.
          
           2.16
           .
           See
           Verses
           13
           ,
           14
           ,
           15.
           
        
         
           §
           .
           4.
           
           Fifthly
           ,
           If
           it
           were
           the
           Will
           of
           God
           ,
           that
           the
           sin
           of
           Adam
           should
           immediately
           over-spread
           his
           posterity
           ,
           then
           it
           was
           his
           Will
           that
           the
           Satisfaction
           and
           Righteousness
           of
           Christ
           ,
           should
           immediately
           redound
           to
           the
           benefit
           of
           Gods
           Elect
           ;
           for
           there
           is
           the
           same
           reason
           for
           the
           immediate
           transmission
           of
           both
           ,
           to
           their
           respective
           subjects
           f
           ;
           for
           (
           as
           the
           Apostle
           shews
           ,
           Rom.
           5.14
           .
           )
           both
           of
           them
           were
           heads
           and
           roots
           of
           mankinde
           .
           Now
           the
           sin
           of
           Adam
           did
           immediately
           over-spread
           his
           posterity
           ;
           
             All
             men
             sinned
             in
             him
             ,
             before
             ever
             they
             committed
             any
             actual
             sin
             ,
             Rom.
          
           5.12
           ,
           14.
           
           And
           therefore
           the
           Righteousness
           of
           Christ
           descended
           immediately
           upon
           all
           the
           Elect
           for
           their
           Justification
           ,
           Rom.
           5.17
           ,
           18.
           
        
         
           Sixthly
           ,
           If
           the
           Sacrifices
           of
           the
           Law
           were
           immediately
           available
           for
           the
           Typical
           cleansing
           of
           sins
           under
           that
           administration
           ,
           then
           the
           Sacrifice
           which
           Christ
           hath
           offered
           was
           immediately
           available
           ,
           to
           make
           a
           real
           atonement
           for
           all
           those
           sins
           for
           which
           he
           suffered
           .
           The
           reason
           of
           the
           consequence
           ,
           is
           ,
           because
           the
           Real
           Sacrifice
           is
           not
           less
           efficacious
           ,
           then
           the
           Typical
           ,
           Heb.
           9.14
           .
           But
           those
           Legal
           Sacrifices
           did
           immediately
           make
           atonement
           ,
           without
           any
           condition
           performed
           on
           the
           sinners
           part
           ,
           Levit.
           16.30
           .
        
         
           §
           .
           5.
           
           Seventhly
           ,
           If
           it
           be
           the
           Will
           of
           God
           that
           the
           death
           of
           Christ
           should
           be
           available
           ,
           for
           the
           immediate
           reconciliation
           of
           some
           of
           the
           Elect
           ,
           without
           any
           condition
           performed
           by
           them
           ,
           then
           it
           was
           his
           Will
           ,
           that
           it
           should
           be
           so
           for
           all
           of
           them
           ;
           the
           reason
           is
           ,
           because
           the
           Scripture
           makes
           no
           difference
           between
           persons
           in
           the
           communication
           of
           this
           Grace
           ,
           
             The
             free
             gift
          
           (
           saith
           the
           Apostle
           )
           
             came
             upon
             all
             men
          
           ,
           i.
           e.
           
             In
             omnes
             praedestinatos
          
           *
           ,
           
             to
             Justification
             of
             life
          
           ,
           to
           wit
           ,
           by
           the
           gracious
           imputation
           of
           God.
           But
           it
           is
           the
           Will
           of
           God
           ,
           that
           the
           death
           of
           Christ
           should
           be
           available
           for
           the
           immediate
           reconciliation
           of
           some
           of
           the
           Elect
           ,
           without
           conditions
           performed
           by
           them
           ,
           viz.
           To
           Elect
           Infants
           ,
           or
           else
           they
           are
           not
           reconciled
           ,
           and
           consequently
           they
           cannot
           be
           saved
           .
        
         
           Now
           if
           any
           shall
           say
           ,
           That
           God
           hath
           a
           peculiar
           way
           of
           reconciling
           and
           justifying
           Infants
           ,
           or
           of
           communicating
           unto
           them
           the
           Benefits
           of
           Christs
           death
           ;
           let
           them
           clear
           it
           up
           from
           Scripture
           ;
           let
           them
           shew
           us
           the
           Text
           that
           saith
           ,
           God
           gives
           Salvation
           unto
           Infants
           in
           one
           manner
           ,
           and
           to
           men
           in
           another
           ;
           to
           the
           one
           freely
           ,
           and
           
           to
           the
           others
           ,
           upon
           conditions
           .
           If
           they
           say
           ,
           Infants
           have
           the
           Seed
           ,
           or
           Habit
           of
           Faith
           ,
           the
           Scripture
           will
           contradict
           them
           ,
           which
           affirmeth
           ,
           (
           1
           )
           That
           they
           have
           
             no
             knowledge
             at
             all
             ,
             either
             of
             good
             or
             evil
             ,
          
           Deut.
           1.39
           .
           
             And
             that
             they
             cannot
          
           so
           much
           as
           
             discern
             ,
             between
             the
             right
             ,
             and
             the
             left
             hand
             .
          
           And
           if
           so
           ,
           how
           can
           they
           ,
           who
           conceive
           not
           of
           things
           Natural
           ,
           understand
           those
           things
           that
           are
           Heavenly
           and
           Spiritual
           ?
           And
           therefore
           (
           sayes
           Augustine
           g
           )
           
             If
             we
             should
             go
             about
             to
             prove
             ,
             that
             Infants
             know
             the
             things
             of
             God
             ,
             who
             as
             yet
             know
             not
             the
             things
             of
             men
             ,
             our
             own
             senses
             would
             confute
             us
             .
             And
             can
             there
             be
             Faith
             without
             knowledge
             ?
          
           (
           2
           )
           That
           
             Faith
             cometh
             by
             hearing
             of
             the
             Word
             Preached
             .
          
           Rom.
           10.
           
           Now
           Infants
           either
           hear
           not
           ,
           or
           if
           they
           do
           ,
           they
           understand
           not
           what
           they
           hear
           :
           We
           have
           sufficient
           experience
           ,
           that
           no
           Children
           give
           any
           testimony
           of
           Faith
           ,
           until
           they
           have
           been
           taught
           and
           instructed
           .
           Elect
           Children
           (
           which
           are
           afterwards
           manifested
           to
           be
           such
           )
           are
           as
           obstinate
           and
           unteachable
           as
           any
           others
           :
           As
           for
           the
           instance
           of
           the
           Baptist
           ,
           that
           he
           believed
           in
           his
           Mothers
           belly
           ,
           because
           it
           is
           said
           ,
           Luke
           1.41
           .
           
             That
             he
             was
             filled
             with
             the
             Holy
             Ghost
             ,
             &c.
          
           it
           doth
           not
           prove
           it
           ;
           for
           (
           as
           one
           observes
           h
           )
           it
           is
           not
           said
           ,
           
             Credidit
             in
             utero
          
           ,
           but
           onely
           ,
           exultavit
           ,
           which
           exultation
           or
           springing
           ,
           
             Divinitùs
             facta
             est
             in
             Infante
             ,
             non
             humanitùs
             ab
             Infante
          
           ;
           And
           therefore
           it
           is
           not
           to
           be
           drawn
           into
           an
           example
           ,
           or
           urged
           as
           a
           rule
           to
           us
           ,
           what
           to
           think
           of
           other
           Infants
           .
           But
           if
           any
           shall
           say
           ,
           that
           Infants
           do
           perform
           the
           conditions
           of
           Reconciliation
           and
           Salvation
           by
           their
           Parents
           ;
           then
           it
           will
           follow
           ,
           That
           all
           the
           Children
           of
           believing
           Parents
           ,
           are
           reconciled
           and
           justified
           ,
           because
           they
           perform
           the
           conditions
           ,
           as
           much
           for
           all
           ,
           as
           they
           do
           for
           one
           :
           But
           I
           suppose
           no
           man
           will
           say
           ,
           That
           all
           the
           Children
           of
           believing
           Parents
           are
           justified
           ;
           we
           may
           as
           well
           assert
           works
           of
           supererogation
           ,
           as
           that
           one
           is
           justified
           by
           anothers
           Faith
           i
           .
           That
           any
           Infants
           are
           saved
           ,
           it
           is
           meerly
           from
           the
           Grace
           of
           Election
           ,
           and
           the
           free
           imputation
           of
           Christs
           Righteousness
           ;
           of
           which
           ,
           all
           that
           are
           elected
           ,
           are
           made
           partakers
           in
           the
           same
           manner
           .
        
         
           §
           .
           6.
           
           Eighthly
           ,
           If
           it
           were
           the
           Will
           of
           God
           ,
           that
           Christ
           should
           have
           the
           whole
           glory
           of
           our
           reconciliation
           ;
           it
           was
           his
           will
           that
           it
           should
           not
           in
           the
           least
           depend
           upon
           our
           works
           or
           conditions
           ;
           because
           that
           condition
           ,
           or
           conditions
           will
           share
           with
           him
           in
           the
           glory
           of
           this
           effect
           ;
           and
           our
           Justification
           would
           be
           partly
           of
           Grace
           ,
           
           and
           partly
           of
           Works
           ;
           partly
           from
           Christ
           ,
           and
           partly
           from
           our selves
           :
           Nay
           ,
           it
           would
           bee
           more
           from
           our selves
           ,
           then
           from
           Jesus
           Christ
           ;
           seeing
           ,
           that
           notwithstanding
           all
           that
           he
           hath
           done
           for
           us
           ,
           we
           had
           been
           eternally
           miserable
           ,
           unlesse
           we
           had
           also
           contributed
           our
           owne
           endeavours
           .
           How
           derogatory
           this
           is
           to
           Christ
           ,
           and
           contrary
           to
           the
           Scriptures
           is
           sufficien●ly
           man●fest
           .
        
         
           Ninthly
           ,
           If
           it
           were
           the
           Will
           of
           God
           that
           his
           people
           should
           have
           
             strong
             consolations
          
           k
           ,
           
             and
             that
             their
             joy
             should
             be
             full
          
           l
           ,
           then
           it
           was
           his
           Will
           that
           their
           peace
           and
           reconciliation
           ,
           should
           not
           depend
           upon
           termes
           and
           conditions
           performed
           by
           themselves
           .
           For
           (
           as
           was
           noted
           before
           out
           of
           Calvin
           m
           )
           it
           is
           impossible
           that
           any
           soule
           should
           injoy
           a
           firme
           and
           settled
           peace
           ,
           whose
           confidence
           towards
           God
           is
           grounded
           upon
           conditionall
           promises
           ;
           and
           ,
           
           sayes
           the
           Apostle
           ,
           our
           Salvation
           is
           
             by
             grace
             ,
             to
             the
             end
             that
             the
             promise
             might
             be
             sure
             unto
             all
             the
             seed
          
           ;
           implying
           ,
           that
           if
           it
           depended
           never
           so
           little
           upon
           our
           works
           ,
           wee
           could
           not
           bee
           sure
           thereof
           ,
           and
           consequently
           ,
           wee
           must
           
             walke
             in
             darknesse
             and
             see
             no
             light
             .
          
        
         
           §
           .
           7.
           
           Tenthly
           ,
           If
           it
           were
           the
           Will
           of
           God
           that
           the
           death
           of
           Christ
           should
           be
           available
           for
           the
           reconciliation
           of
           his
           Elect
           ,
           whilst
           they
           live
           in
           this
           world
           ,
           then
           it
           was
           his
           Will
           that
           it
           should
           procure
           for
           them
           ,
           immediate
           ,
           and
           actuall
           reconciliation
           without
           the
           intervention
           of
           those
           conditions
           supposed
           to
           be
           required
           of
           them
           ;
           and
           the
           reason
           of
           this
           consequence
           is
           ,
           because
           they
           cannot
           performe
           all
           the
           conditions
           required
           of
           them
           till
           their
           last
           breath
           ,
           this
           being
           one
           ,
           that
           they
           must
           persevere
           to
           the
           end
           ;
           and
           the
           nature
           of
           conditionall
           grants
           is
           such
           ,
           that
           the
           benefit
           cannot
           be
           had
           ,
           and
           injoyed
           ,
           till
           all
           the
           conditions
           are
           performed
           :
           So
           that
           if
           the
           reconciliation
           of
           the
           Elect
           ,
           did
           depend
           upon
           the
           conditions
           pretended
           ,
           they
           should
           not
           only
           not
           have
           reconciliation
           before
           Faith
           ,
           but
           not
           before
           death
           ;
           which
           is
           contrary
           to
           innumerable
           Scriptures
           ,
           which
           doe
           declare
           that
           the
           Saints
           are
           perfectly
           justified
           ,
           and
           so
           immutably
           reconciled
           unto
           God
           ,
           that
           nothing
           shall
           be
           able
           to
           separate
           them
           from
           his
           love
           ;
           though
           their
           Sanctification
           be
           imperfect
           ;
           yet
           their
           Justification
           is
           as
           full
           and
           perfect
           as
           ever
           it
           shall
           be
           ;
           it
           doth
           not
           grow
           and
           increase
           as
           the
           other
           doth
           ,
           but
           is
           perfect
           at
           first
           n
           ;
           And
           therefore
           baptisme
           which
           seals
           unto
           us
           the
           forgivenesse
           and
           washing
           away
           of
           all
           our
           sins
           ,
           not
           originall
           only
           ,
           but
           actuall
           also
           ,
           is
           administred
           
           but
           once
           in
           all
           our
           life
           time
           ;
           to
           shew
           that
           our
           Justification
           is
           done
           all
           at
           once
           ,
           at
           the
           very
           first
           instant
           ,
           wherein
           the
           righteousnesse
           of
           Christ
           is
           imputed
           to
           us
           ,
           Ezek.
           16.8
           ,
           9.
           
           Act.
           13.39
           .
           1
           Joh.
           1.7
           .
           Col.
           2.13
           ,
           14.
           
        
         
           §
           .
           8.
           
           Eleventhly
           ,
           If
           it
           were
           the
           Will
           of
           God
           that
           the
           death
           of
           Christ
           should
           certainly
           and
           infallibly
           procure
           the
           reconciliation
           of
           his
           Elect
           ,
           then
           surely
           it
           was
           not
           the
           Will
           of
           God
           that
           it
           should
           depend
           upon
           terms
           and
           conditions
           on
           their
           part
           ;
           because
           that
           which
           depends
           upon
           future
           conditions
           ,
           is
           ,
           as
           to
           the
           event
           ,
           altogether
           uncertain
           o
           ,
           it
           is
           possible
           it
           may
           never
           be
           ,
           by
           the
           non-performance
           of
           the
           condition
           .
           But
           this
           hath
           been
           alleadged
           before
           .
        
         
           Twelfthly
           ,
           If
           God
           willed
           this
           blessing
           to
           his
           Elect
           by
           the
           death
           of
           Christ
           ,
           but
           conditionally
           ;
           then
           he
           willed
           their
           Reconciliation
           and
           Justification
           ,
           no
           more
           then
           their
           non-Reconciliation
           ,
           and
           Condemnation
           ;
           and
           stood
           as
           it
           were
           indifferent
           to
           either
           event
           ;
           but
           doubtlesse
           his
           heart
           was
           more
           set
           upon
           it
           then
           so
           :
           see
           John
           6.38
           ,
           39.
           
           John
           17.21
           ,
           22
           ,
           24.
           
           The
           consequence
           is
           cleare
           ,
           for
           if
           he
           willed
           their
           Justification
           onely
           in
           case
           they
           should
           beleeve
           ,
           and
           repent
           ;
           then
           he
           willed
           their
           Damnation
           in
           case
           they
           doe
           not
           beleeve
           ,
           and
           repent
           ;
           and
           then
           it
           will
           follow
           that
           he
           willed
           their
           Justification
           ,
           no
           more
           then
           their
           Damnation
           ;
           nay
           ,
           most
           probably
           ;
           he
           willed
           it
           lesse
           ,
           because
           we
           are
           more
           prone
           to
           Infidelity
           ,
           then
           we
           are
           to
           Faith
           ;
           and
           to
           hardnesse
           of
           heart
           ,
           then
           ,
           we
           are
           to
           repentance
           .
           I
           adde
           to
           this
           .
        
         
           §
           .
           9.
           
           Thirteenthly
           ,
           If
           God
           willed
           unto
           men
           the
           benefits
           of
           Christs
           death
           upon
           any
           condition
           to
           be
           performed
           by
           them
           ,
           it
           will
           follow
           that
           God
           foresaw
           in
           them
           an
           ability
           to
           performe
           some
           good
           ,
           which
           Christ
           hath
           not
           merited
           .
           Conditionall
           reconciliation
           necessarily
           supposeth
           Free-will
           .
           For
           either
           God
           willed
           it
           unto
           men
           upon
           a
           possible
           ,
           or
           impossible
           condition
           ;
           not
           upon
           an
           impossible
           condition
           ,
           for
           that
           is
           inconsistent
           with
           the
           Wisdome
           of
           God
           ;
           if
           upon
           a
           possible
           condition
           ,
           the
           possibility
           thereof
           ariseth
           either
           from
           Gods
           Will
           ,
           or
           from
           Mans
           ;
           it
           is
           possible
           ,
           either
           because
           God
           will
           bestow
           it
           ,
           or
           because
           man
           can
           performe
           it
           .
           Our
           adversaries
           ,
           cannot
           mean
           it
           in
           the
           former
           sence
           ,
           for
           God
           will
           bestow
           upon
           us
           nothing
           ,
           but
           what
           Christ
           hath
           purchased
           ;
           and
           Christ
           hath
           purchased
           nothing
           ,
           save
           what
           God
           hath
           promised
           in
           his
           Covenant
           .
           Now
           Mr.
           W.
           denyes
           that
           the
           promise
           of
           Faith
           
             is
             any
             part
             of
             the
             Covenant
             ,
             
             or
             any
             effect
             of
             it
             ,
          
           p.
           32.
           and
           others
           that
           are
           for
           this
           conditional
           reconciliation
           look
           upon
           it
           as
           a
           ridiculous
           conceit
           p
           ,
           that
           God
           should
           promise
           men
           Salvation
           upon
           a
           condition
           ,
           and
           that
           he
           should
           work
           this
           condition
           in
           them
           ,
           and
           for
           them
           ;
           so
           that
           in
           the
           upshot
           ,
           we
           shall
           be
           beholding
           cheifly
           to
           Free
           Will
           ,
           an
           opinion
           so
           absurd
           that
           in
           all
           ages
           it
           hath
           been
           exploded
           by
           humble
           and
           sober
           minded
           Christians
           ,
           it
           being
           palpably
           contrary
           to
           the
           Scriptures
           which
           shew
           that
           every
           man
           by
           nature
           
             is
             without
             strength
             ,
             dead
             in
             treaspasses
             and
             sins
             ,
             that
             we
             cannot
             so
             much
             as
             think
             a
             good
             thought
             ,
             that
             it
             is
             God
             who
             worketh
             in
             us
             both
             to
             will
             and
             to
             do
             of
             his
             own
             good
             pleasure
             .
          
           If
           any
           shal
           say
           that
           God
           did
           will
           ,
           that
           by
           Christ
           wee
           should
           have
           Faith
           ,
           and
           after
           that
           ,
           reconciliation
           ;
           Though
           this
           be
           granted
           them
           ,
           it
           will
           follow
           notwithstanding
           ,
           that
           our
           reconciliation
           is
           an
           immediate
           effect
           of
           the
           death
           of
           Christ
           (
           as
           Mr.
           Owen
           hath
           invincibly
           proved
           in
           his
           answer
           to
           Baxter
           ,
           p.
           34.
           )
           and
           then
           all
           the
           controversie
           will
           be
           ,
           about
           Gods
           order
           and
           method
           in
           conferring
           on
           us
           the
           effects
           of
           Christs
           death
           ;
           and
           whether
           God
           doth
           enable
           a
           man
           to
           perform
           good
           works
           ,
           before
           his
           person
           is
           reconciled
           to
           God.
           Some
           Reasons
           for
           the
           Negative
           have
           been
           given
           before
           .
        
         
           §
           .
           10.
           
           Fourteenthly
           ,
           If
           God
           did
           will
           that
           our
           sins
           should
           be
           accounted
           unto
           Christ
           without
           any
           condition
           on
           our
           part
           ,
           then
           it
           was
           his
           Will
           that
           they
           should
           be
           discounted
           unto
           us
           without
           any
           condition
           ,
           and
           the
           Reason
           thereof
           is
           ,
           because
           the
           charging
           and
           accounting
           of
           them
           unto
           him
           ,
           necessarily
           includes
           our
           discharge
           ;
           the
           imputing
           of
           our
           sins
           to
           Christ
           ,
           was
           formally
           ,
           the
           non-imputing
           of
           them
           unto
           us
           :
           Gods
           accounting
           of
           them
           unto
           him
           (
           as
           hath
           been
           shown
           )
           was
           a
           reall
           discounting
           of
           them
           from
           us
           ,
           for
           they
           could
           not
           be
           accounted
           or
           charged
           upon
           both
           ,
           without
           a
           manifest
           contradiction
           in
           the
           thing
           it selfe
           ,
           and
           in
           the
           Justice
           of
           God.
           But
           God
           willed
           that
           our
           sins
           should
           be
           accounted
           to
           ,
           and
           charged
           upon
           Christ
           ,
           without
           any
           condition
           performed
           by
           us
           ,
           for
           he
           actually
           suffered
           for
           them
           ,
           before
           we
           were
           .
           Ergo.
           
        
         
           §
           .
           11.
           
           To
           these
           Arguments
           from
           Scripture
           ,
           I
           mighr
           adde
           many
           plaine
           Texts
           ,
           which
           doe
           declare
           that
           our
           reconciliation
           ,
           is
           the
           actual
           and
           immediate
           effect
           of
           Christs
           death
           ,
           as
           Col.
           1.14
           .
           Eph.
           1.7
           .
           
             We
             have
             redemption
          
           [
           not
           ,
           we
           shall
           have
           ]
           
             the
             forgivenesse
          
           [
           or
           non-imputation
           ]
           
             of
             sins
             according
             to
             the
             riches
             of
             his
             
             grace
          
           [
           not
           according
           to
           any
           condition
           performed
           by
           us
           ]
           
             he
             having
             obtained
             eternall
             redemption
             for
             us
             ,
             Heb.
          
           9.12
           .
           And
           2
           Cor.
           5.18
           ,
           19.
           (
           a
           place
           which
           we
           have
           often
           mentioned
           )
           the
           Apostle
           shewes
           that
           Christ
           by
           his
           death
           ,
           made
           such
           a
           reconciliation
           for
           us
           ,
           as
           that
           God
           thereupon
           
             did
             not
             impute
             our
             sins
             unto
             us
             ,
          
           which
           was
           long
           before
           any
           condition
           could
           be
           performed
           by
           us
           .
           Elsewhere
           ,
           
             That
             Christ
             by
             himselfe
             purged
             and
             expiated
             our
             sins
             ,
             Heb.
          
           1.3
           .
           and
           
             afterwards
             set
             downe
             ,
             as
             having
             finished
             that
             worke
             ,
          
           chap.
           10·12
           .
           Now
           sin
           that
           is
           fully
           purged
           ,
           and
           expiated
           ,
           is
           not
           imputable
           to
           the
           sinner
           .
           The
           same
           Apostle
           addes
           ,
           that
           Christ
           by
           his
           sacrifice
           
             hath
             for
             ever
             perfected
             all
             them
             for
             whom
             it
             was
             offered
             ,
             Heb.
          
           10.14
           .
           And
           in
           another
           place
           ,
           
             that
             he
             hath
             made
             them
             compleat
             ,
          
           as
           to
           the
           forgivenesse
           of
           their
           sins
           ,
           Col.
           2.10
           ,
           13
           ,
           14.
           
           In
           Rom.
           8.33
           ,
           34.
           
           He
           argues
           from
           the
           death
           of
           Christ
           to
           the
           non-imputation
           of
           our
           sins
           ,
           
             Who
             can
             lay
             any
             thing
             to
             the
             charge
             of
             Gods
             Elect
             ,
             it
             is
             God
             that
             justifieth
             ,
             it
             is
             Christ
             ●hat
             dyed
          
           ;
           whereas
           notwithstanding
           sin
           would
           have
           been
           chargeable
           upon
           them
           ,
           and
           they
           ,
           condemnable
           if
           the
           death
           of
           Christ
           had
           not
           procured
           their
           discharge
           ,
           without
           the
           intervention
           of
           any
           condition
           performed
           by
           them
           .
        
      
       
         
           CHAP.
           XV.
           Wherein
           Mr.
           Woodbridges
           Replyes
           to
           the
           second
           Objection
           (
           
             as
             he
             cals
             it
          
           )
           concerning
           our
           being
           Justified
           in
           Christ
           as
           a
           common
           person
           ,
           are
           examined
           .
        
         
           THe
           Argument
           was
           proposed
           by
           me
           at
           the
           time
           of
           our
           Conference
           ,
           in
           this
           manner
           .
           
             They
             that
             were
             in
             Christ
             as
             a
             common
             person
             ,
             before
             they
             beleeved
             ,
             were
             Justified
             before
             they
             beleeved
             ;
             But
             many
             were
             in
             Christ
             ,
             as
             a
             common
             person
             ,
             before
             they
             beleeved
             ,
             Ergo
          
           :
           Mr.
           W.
           denyed
           both
           Propositions
           .
           The
           major
           I
           proved
           in
           this
           wise
           :
           
             If
             Christ
             was
             justified
             before
             many
             ●hat
             are
             in
             him
             doe
             beleeve
             ;
             then
             they
             that
             are
             in
             him
             ,
             were
             ●●stified
             before
             they
             beleeved
             .
          
           But
           Christ
           was
           justified
           before
           many
           
           that
           are
           in
           Christ
           do
           beleeve
           ,
           Ergo.
           His
           answer
           hereunto
           (
           as
           I
           remember
           )
           was
           ,
           
             I
             deny
             all
          
           :
           And
           therefore
           the
           Assumption
           was
           confirmed
           from
           Isa.
           50.8
           ,
           9.
           in
           this
           manner
           ,
           
             Christ
             was
             justified
             at
             his
             resurrection
             ,
             but
             that
             happened
             before
             many
             of
             them
             who
             are
             in
             Christ
             as
             a
             common
             person
             doe
             beleeve
             .
             Ergo
             ,
          
           That
           Christ
           was
           justified
           at
           his
           resurrection
           ,
           is
           clear
           from
           this
           Text
           ,
           
             He
             is
             near
             that
             justifieth
             me
             ,
             &c.
             
          
           Which
           words
           (
           I
           said
           )
           were
           uttered
           by
           the
           Prophet
           in
           the
           person
           of
           our
           Saviour
           ,
           in
           the
           time
           of
           his
           greatest
           humiliation
           ,
           who
           comforted
           himselfe
           with
           this
           ,
           
             that
             the
             Lord
             would
             shortly
             justifie
             him
          
           ;
           which
           was
           to
           be
           done
           at
           his
           Resurrection
           a
           ,
           when
           the
           Lord
           publickly
           declared
           to
           all
           the
           world
           ,
           that
           he
           was
           acquitted
           and
           discharged
           from
           all
           those
           sins
           which
           were
           laid
           upon
           him
           ,
           and
           which
           he
           ,
           as
           a
           Surety
           undertook
           to
           satisfie
           .
           The
           sequel
           of
           the
           major
           was
           also
           proved
           by
           this
           Enthymem
           .
           
             The
             acts
             of
             a
             common
             person
             doe
             belong
             unto
             them
             ,
             whom
             he
             represents
             ;
             whatsoever
             is
             done
             by
             ,
             or
             to
             a
             common
             person
             ,
             as
             such
             ,
             is
             to
             be
             attributed
             to
             them
             in
             whose
             stead
             he
             stands
             ;
             and
             therefore
             if
             Christ
             were
             justified
             ,
             all
             that
             were
             in
             him
             were
             justified
             also
             :
          
           For
           seeing
           that
           he
           was
           not
           justified
           ,
           from
           his
           own
           ,
           but
           from
           the
           sins
           of
           others
           ;
           all
           they
           whom
           he
           represents
           were
           justified
           in
           his
           Justification
           :
           Whereunto
           hee
           replyed
           ,
           
             That
             Christ
             was
             not
             justified
             according
             to
             the
             tenor
             of
             the
             New
             Covenant
             ,
          
           which
           did
           lead
           us
           to
           that
           discourse
           of
           the
           New
           Covenant
           which
           is
           afterwards
           mentioned
           ,
           of
           which
           in
           its
           place
           .
        
         
           §
           .
           2.
           
           We
           shall
           now
           take
           a
           view
           of
           his
           Replyes
           to
           this
           Argument
           ,
           which
           we
           find
           in
           his
           printed
           copy
           .
           And
           1.
           he
           distinguisheth
           of
           a
           threefold
           Justification
           ,
           (
           1
           )
           Purposed
           ,
           (
           2
           )
           Purchased
           ,
           and
           (
           3
           )
           Exemplified
           ;
           all
           which
           are
           before
           Faith
           ;
           So
           then
           by
           his
           own
           confession
           ,
           
             Justification
             in
             a
             Scripture
             sense
             ,
             goes
             before
             Faith
          
           ;
           Which
           is
           that
           horrid
           opinion
           ,
           he
           hath
           all
           this
           while
           so
           eagerly
           opposed
           .
           It
           may
           be
           he
           will
           say
           as
           b
           Arminius
           doth
           ,
           
             that
             neither
             of
             these
             were
             actuall
             Justification
             ,
          
           which
           were
           a
           poor
           put
           off
           ;
           for
           as
           Dr.
           Twisse
           b
           observes
           ,
           
             Omnis
             Justificatio
             simpliciter
             dicta
             ,
             congruenter
             exponenda
             est
             ,
             de
             Justificatione
             actuali
             ;
             Analogum
             per
             se
             positum
             stat
             pro
             famosiori
             significato
          
           :
           When
           we
           speak
           of
           Justification
           simply
           ,
           there
           is
           no
           man
           but
           understands
           it
           of
           actuall
           Justification
           .
           And
           first
           ,
           That
           which
           he
           cals
           Justification
           purposed
           in
           the
           Decree
           of
           God
           ,
           is
           reall
           and
           actuall
           Justification
           ;
           
           for
           if
           Justification
           be
           Gods
           will
           not
           to
           punish
           ,
           or
           to
           deal
           with
           his
           Elect
           according
           to
           their
           sins
           (
           as
           both
           the
           Psalmist
           and
           Apostle
           do
           define
           it
           )
           then
           when
           Gods
           Will
           was
           in
           actual
           being
           ,
           their
           Justification
           was
           actual
           :
           It
           is
           absurd
           ,
           to
           say
           ,
           That
           God
           did
           decree
           or
           purpose
           to
           will
           any
           thing
           whatsoever
           ,
           his
           Will
           being
           his
           Essence
           ,
           which
           admits
           no
           cause
           ,
           either
           within
           or
           without
           God.
           (
           2
           )
           We
           have
           shewn
           before
           ,
           that
           ,
           Justification
           being
           taken
           for
           the
           effect
           of
           Gods
           Will
           ,
           to
           wit
           ,
           our
           discharge
           from
           the
           Obligation
           of
           the
           Law
           ,
           it
           was
           actually
           ,
           because
           solely
           ,
           and
           absolutely
           obtained
           by
           the
           death
           of
           Christ
           ;
           there
           being
           no
           other
           cause
           out
           of
           God
           ,
           which
           concurs
           to
           the
           producing
           of
           this
           effect
           .
        
         
           §
           .
           3.
           
           The
           third
           Branch
           of
           his
           distinction
           ,
           
             Justification
             exemplified
          
           ,
           is
           ,
           
             terminus
             redundans
          
           ,
           a
           member
           that
           may
           well
           be
           spared
           ;
           for
           (
           1
           )
           there
           is
           not
           the
           least
           hint
           thereof
           in
           Holy
           Writ
           ;
           the
           Scripture
           no
           where
           calls
           our
           Saviour
           ,
           the
           example
           or
           pattern
           of
           our
           Justification
           .
           For
           though
           he
           is
           proposed
           to
           us
           as
           an
           example
           in
           acts
           of
           Moral
           Obedience
           d
           ,
           yet
           in
           his
           works
           of
           Mediation
           ,
           he
           was
           not
           so
           ;
           in
           these
           he
           was
           not
           an
           exemplary
           ,
           but
           a
           meritorious
           procuring
           cause
           ;
           an
           example
           is
           proposed
           to
           be
           imitated
           ,
           and
           therefore
           we
           are
           frequently
           exhorted
           to
           imitate
           our
           Saviour
           in
           works
           of
           Sanctification
           e
           ,
           but
           we
           are
           no
           where
           bid
           to
           imitate
           him
           in
           our
           Justification
           ,
           or
           in
           justifying
           our selves
           .
           It
           was
           needless
           he
           should
           be
           a
           pattern
           of
           our
           Justification
           ;
           for
           this
           pattern
           must
           be
           of
           use
           ,
           either
           unto
           us
           ,
           or
           unto
           God
           :
           Not
           to
           us
           ,
           because
           we
           do
           not
           justifie
           our selves
           ;
           not
           unto
           God
           ,
           because
           he
           needs
           no
           pattern
           or
           example
           to
           guide
           or
           direct
           him
           .
           (
           2
           )
           He
           that
           payes
           our
           debts
           to
           the
           utmost
           farthing
           ,
           and
           thereupon
           receives
           a
           discharge
           ,
           is
           more
           then
           a
           pattern
           of
           our
           release
           :
           Our
           real
           discharge
           is
           in
           his
           ,
           as
           our
           real
           debt
           was
           upon
           him
           .
           And
           therefore
           his
           Grand-father
           Parker
           f
           said
           well
           ,
           
             That
             Christs
             Resurrection
             was
             the
          
           Actual
           Just●fication
           ,
           
             both
             of
             him
             and
             us
          
           .
           (
           3
           )
           If
           Christ
           were
           onely
           a
           pattern
           and
           example
           of
           our
           Justification
           ,
           then
           was
           he
           justified
           from
           his
           own
           sins
           ,
           and
           consequently
           was
           a
           sinner
           ,
           which
           is
           the
           most
           horrid
           blasphemy
           that
           can
           be
           uttered
           .
           The
           reason
           of
           the
           consequence
           is
           evident
           ;
           for
           if
           Christ
           were
           but
           a
           pattern
           of
           our
           Justification
           ,
           then
           was
           he
           justified
           ,
           as
           we
           are
           :
           Now
           we
           are
           justified
           from
           our
           own
           sins
           ,
           which
           we
           our selves
           have
           committed
           ,
           and
           therefore
           his
           Justification
           must
           be
           from
           his
           own
           sins
           ,
           or
           else
           the
           example
           and
           counterpart
           
           do
           not
           agree
           .
           (
           4
           )
           This
           expression
           intimates
           ,
           that
           as
           Christ
           was
           justified
           by
           performing
           the
           conditions
           required
           of
           him
           ,
           so
           we
           are
           justified
           by
           performing
           the
           conditions
           required
           of
           us
           ;
           which
           in
           effect
           makes
           men
           their
           own
           Saviours
           ,
           as
           before
           .
           (
           5
           )
           He
           recedes
           very
           far
           ,
           both
           from
           the
           meaning
           and
           expressions
           of
           all
           our
           Orthodox
           Writers
           ,
           who
           do
           constantly
           call
           our
           Saviour
           a
           common
           person
           ,
           but
           never
           that
           I
           finde
           ,
           the
           exemplary
           cause
           of
           our
           Justification
           .
           I
           shall
           onely
           refer
           the
           Reader
           to
           what
           his
           Grand-father
           Parker
           g
           hath
           written
           of
           this
           matter
           ,
           who
           hath
           copiously
           and
           learnedly
           proved
           both
           from
           Scripture
           ,
           and
           the
           Fathers
           ,
           That
           Christ
           no
           less
           then
           the
           first
           Adam
           ,
           was
           made
           a
           common
           person
           by
           the
           Ordination
           of
           God
           ,
           and
           his
           own
           voluntary
           undertaking
           ;
           who
           took
           our
           sins
           upon
           him
           ,
           as
           if
           they
           had
           been
           his
           own
           ,
           and
           for
           the
           same
           made
           full
           satisfaction
           to
           Divine
           Justice
           ,
           and
           consequently
           received
           as
           full
           a
           discharge
           in
           our
           behalf
           .
           (
           6
           )
           This
           expression
           of
           his
           ,
           savors
           rankly
           ,
           both
           of
           Pelagianism
           and
           Socinianism
           .
           The
           Pelagians
           as
           they
           made
           the
           first
           Adam
           a
           meer
           pattern
           and
           example
           ,
           in
           communicating
           sin
           to
           his
           posterity
           ;
           so
           they
           made
           the
           second
           Adam
           but
           the
           pattern
           and
           example
           of
           our
           reconciliation
           .
           Those
           words
           ,
           2
           Cor.
           5.18
           .
           
             Who
             hath
             reconciled
             us
             to
             himself
          
           [
           by
           Jesus
           Christ
           ]
           they
           expounded
           ,
           
             by
             his
             Doctrine
             ,
             and
             by
             his
             Example
          
           h
           ,
           
             i.
             e.
          
           By
           our
           obedience
           to
           his
           Doctrine
           ,
           and
           by
           imitat●ng
           his
           example
           .
           The
           Socinians
           do
           speak
           the
           same
           Language
           i
           ,
           
             Christus
             ideo
             servator
             noster
             dicitur
             ,
             quod
             salutis
             viam
             nobis
             annunciavit
             ;
             quod
             salutis
             viam
             nobis
             confirmavit
             ,
             miraculorum
             patratione
             ,
             sanguinis
             effusione
             ,
             resurrectione
             à
             mortuis
             ,
             quod
             vitae
             exemplo
             viam
             salutis
             nobis
             ostendit
             .
          
           Christ
           is
           therefore
           called
           a
           Saviour
           ,
           because
           by
           his
           Life
           and
           Doctrine
           he
           hath
           shewed
           us
           the
           way
           of
           Salvation
           ,
           and
           by
           his
           Miracles
           and
           Sufferings
           hath
           confirmed
           the
           same
           k
           .
           I
           am
           sorry
           to
           hear
           the
           Language
           of
           Ashdod
           ,
           from
           the
           mouth
           of
           a
           Protestant
           Minister
           .
        
         
           §
           .
           4.
           
           The
           excuse
           which
           he
           gives
           ,
           for
           calling
           our
           Saviour
           ,
           the
           exemplary
           cause
           of
           our
           Justification
           ,
           rather
           then
           a
           common
           person
           ,
           is
           both
           fallacious
           and
           impertinent
           .
           [
           
             I
             use
          
           (
           saith
           he
           )
           
             the
             term
             of
             an
             exemplary
             cause
             ,
             rather
             then
             of
             a
             common
             person
             ,
             because
             a
             common
             person
             may
             be
             the
             effect
             of
             those
             whom
             he
             represents
             ,
             as
             the
             Parliament
             of
             the
             Commonwealth
             .
          
           ]
        
         
           1.
           
           It
           is
           fallacious
           dealing
           ,
           under
           pretence
           of
           giving
           a
           more
           significant
           
           term
           to
           leave
           out
           that
           ,
           wherein
           the
           force
           of
           the
           Argument
           lay
           :
           He
           seems
           to
           intimate
           ,
           that
           the
           phrases
           are
           of
           equal
           latitude
           ,
           that
           an
           exemplary
           cause
           ,
           doth
           express
           as
           much
           as
           a
           common
           person
           ,
           which
           is
           cleerly
           false
           ;
           for
           the
           act
           of
           the
           Exemplar
           ,
           is
           not
           the
           act
           of
           the
           Imitator
           ;
           as
           the
           act
           of
           a
           common
           person
           ,
           is
           the
           act
           of
           them
           whom
           he
           represents
           ,
           which
           in
           Law
           ,
           is
           accounted
           as
           if
           it
           had
           been
           done
           by
           them
           .
           Parents
           and
           Superiors
           are
           examples
           to
           their
           Children
           and
           Inferiors
           ,
           they
           are
           not
           common
           persons
           ,
           as
           Adam
           was
           to
           all
           his
           posterity
           ,
           
             In
             whose
             loyns
          
           (
           saith
           the
           Apostle
           )
           
             we
             all
             sinned
          
           ;
           and
           in
           this
           respect
           ,
           
             he
             is
             made
             a
             figure
             of
             Christ
             ,
             Rom.
          
           5.14
           .
           Whose
           Righteousness
           is
           accounted
           unto
           them
           ,
           for
           whom
           he
           died
           ;
           
           as
           Adams
           sin
           was
           accounted
           unto
           us
           ,
           when
           as
           yet
           we
           were
           not
           .
        
         
           2.
           
           It
           is
           impertinent
           ,
           for
           though
           Christ
           be
           not
           the
           effect
           of
           them
           ,
           whom
           he
           represents
           ;
           yet
           that
           hinders
           not
           ,
           but
           that
           his
           discharge
           was
           theirs
           ,
           no
           less
           then
           if
           he
           had
           been
           chosen
           by
           them
           .
           I
           can
           see
           no
           reason
           why
           the
           act
           of
           God
           ,
           constituting
           and
           appointing
           his
           Son
           to
           be
           the
           Head
           ,
           Surety
           ,
           and
           Common
           Person
           ,
           to
           all
           his
           Elect
           ,
           should
           not
           be
           as
           effectual
           for
           the
           communication
           of
           his
           benefits
           to
           them
           ,
           as
           their
           own
           choice
           and
           election
           :
           We
           did
           not
           chuse
           Adam
           to
           be
           our
           common
           person
           ,
           and
           yet
           his
           sin
           was
           imputed
           to
           us
           ;
           so
           though
           we
           did
           not
           chuse
           the
           Lord
           Jesus
           to
           stand
           in
           our
           stead
           ,
           that
           is
           no
           reason
           why
           his
           Righteousness
           and
           Satisfaction
           should
           not
           be
           accounted
           ours
           .
        
         
           §
           .
           5.
           
           The
           instances
           he
           hath
           brought
           from
           our
           
             Personal
             Resurrection
          
           ,
           and
           
             Inherent
             Sanctification
          
           ,
           to
           render
           this
           Argument
           absurd
           ,
           have
           not
           the
           least
           force
           to
           conclude
           against
           the
           efficacy
           ,
           of
           Christs
           Satisfaction
           ,
           for
           our
           immediate
           discharge
           from
           sin
           and
           wrath
           .
           It
           doth
           not
           follow
           ,
           that
           because
           we
           did
           not
           personally
           rise
           with
           Christ
           ,
           and
           were
           not
           inherently
           sanctified
           in
           his
           Sanctification
           .
           Ergo.
           We
           had
           not
           in
           his
           Resurrection
           an
           actual
           discharge
           from
           the
           guilt
           of
           sin
           ;
           there
           is
           not
           the
           like
           reason
           for
           these
           .
           For
           to
           our
           actual
           discharge
           ,
           there
           needed
           no
           more
           then
           the
           payment
           of
           our
           debt
           ,
           or
           satisfaction
           to
           the
           Law
           of
           God
           ,
           but
           our
           personal
           resurrection
           necessarily
           supposeth
           both
           our
           life
           and
           death
           .
           Again
           ,
           our
           Inherent
           Sanctification
           cannot
           be
           without
           our
           personal
           existence
           ,
           and
           the
           use
           of
           those
           means
           which
           God
           hath
           appointed
           for
           that
           end
           ;
           but
           our
           Justification
           is
           wrought
           without
           us
           ,
           and
           for
           us
           ,
           
           Though
           Christ
           hath
           fully
           merited
           our
           Sanctification
           and
           Resurrection
           to
           glory
           (
           in
           which
           respect
           we
           are
           said
           
             to
             be
             crucified
             with
             him
          
           ,
           and
           
             to
             be
             risen
             with
             Christ
          
           )
           as
           well
           as
           our
           Justification
           ,
           yet
           it
           is
           not
           necessary
           that
           these
           benefits
           should
           be
           communicated
           to
           us
           at
           the
           same
           time
           ,
           and
           in
           the
           same
           manner
           .
           It
           is
           no
           such
           absurdity
           to
           say
           ,
           Christ
           hath
           purchased
           our
           Resurrection
           ,
           though
           we
           are
           not
           risen
           ,
           as
           to
           say
           ,
           Christ
           hath
           purchased
           our
           discharge
           ,
           and
           yet
           we
           are
           not
           discharged
           ;
           for
           (
           as
           hath
           been
           shewn
           l
           )
           to
           say
           a
           debt
           is
           discharged
           ,
           and
           yet
           that
           it
           is
           justly
           chargable
           ,
           implies
           a
           contradiction
           .
           Let
           the
           Reader
           judge
           ,
           whether
           the
           Assertion
           that
           follows
           ,
           be
           not
           much
           more
           confident
           ,
           then
           solid
           .
           [
           
             No
             man
             living
             can
             shew
             any
             reason
             of
             difference
          
           (
           as
           if
           he
           were
           master
           of
           as
           much
           Reason
           ,
           as
           all
           men
           living
           )
           
             why
             we
             may
             not
             as
             justly
             infer
             ,
             that
             our
             Resurrection
             is
             passed
             already
             ,
             because
             we
             are
             risen
             in
             Christ
             ;
             as
             that
             our
             Justication
             is
             passed
             before
             we
             believe
             ,
             because
             we
             are
             justified
             in
             Christ.
          
           Enough
           hath
           been
           said
           to
           evict
           the
           disproportion
           of
           these
           consequences
           .
        
         
           §
           .
           6.
           2.
           
           His
           next
           distinction
           ,
           is
           ,
           
             That
             Justification
             is
             either
             Causal
             and
             Virtual
             ,
          
           or
           
             Actual
             and
             Formal
             ;
             We
             were
          
           (
           saith
           he
           )
           
             causally
             and
             virtually
             justified
             in
             Christs
             Justification
             ,
             but
             not
             actually
             and
             formally
             .
          
           ]
           Our
           Protestant
           Divines
           do
           generally
           place
           the
           formale
           of
           Justification
           ,
           in
           the
           non-imputation
           of
           sin
           :
           Now
           if
           our
           sins
           were
           formally
           imputed
           unto
           Christ
           ,
           even
           to
           a
           full
           Satisfaction
           ,
           they
           could
           not
           formally
           be
           imputed
           unto
           us
           also
           ,
           unless
           a
           debt
           discharged
           by
           a
           Surety
           ,
           can
           be
           justly
           reckoned
           unto
           him
           that
           did
           first
           contract
           it
           .
           It
           is
           true
           ,
           a
           debt
           may
           be
           imputed
           both
           to
           Principal
           and
           Surety
           ,
           before
           it
           be
           discharged
           ,
           but
           after
           to
           neither
           :
           It
           is
           granted
           by
           all
           Orthodox
           Writers
           ,
           That
           our
           Saviour
           by
           giving
           himself
           to
           death
           ,
           made
           full
           satisfaction
           to
           the
           utmost
           farthing
           ,
           for
           all
           the
           sins
           or
           debts
           of
           Gods
           Elect.
           Now
           ,
           I
           say
           ,
           the
           discharge
           of
           a
           debt
           ,
           is
           formally
           the
           discharge
           of
           the
           debtor
           ,
           unless
           we
           speak
           of
           an
           outward
           formality
           ,
           such
           as
           is
           by
           an
           Acquittance
           ,
           which
           serves
           ,
           but
           either
           against
           the
           unfaithfulness
           of
           the
           creditor
           ,
           who
           otherwise
           would
           deny
           the
           payment
           ,
           or
           else
           against
           the
           ignorance
           of
           the
           debtor
           ;
           who
           being
           not
           at
           the
           payment
           ,
           might
           still
           look
           upon
           himself
           as
           a
           debtor
           ,
           and
           lyable
           to
           all
           the
           consequences
           of
           his
           debts
           .
           In
           this
           sence
           ,
           our
           Formal
           Justification
           is
           by
           the
           gracious
           sentence
           of
           the
           Gospel
           ,
           terminated
           upon
           our
           Consciences
           ;
           but
           otherwise
           ,
           intrinsecally
           
           and
           formally
           ,
           the
           payment
           of
           our
           debt
           is
           our
           real
           discharge
           .
           I
           shall
           grant
           him
           ,
           That
           the
           death
           of
           Christ
           doth
           justifie
           us
           onely
           virtually
           ;
           but
           yet
           I
           affirm
           ,
           That
           the
           satisfaction
           in
           his
           death
           (
           being
           performed
           ,
           and
           accepted
           for
           us
           )
           doth
           justifie
           us
           formally
           ;
           for
           the
           actual
           payment
           of
           a
           debt
           ,
           is
           that
           which
           formally
           makes
           him
           that
           was
           the
           debtor
           ,
           no
           debtor
           .
           And
           therefore
           ,
           
             Christ
             dying
             for
             us
          
           ,
           or
           
             for
             our
             sins
          
           ;
           his
           
             reconciling
             us
             to
             God
          
           ,
           and
           
             our
             being
             justified
          
           ,
           are
           Synonima's
           in
           Scripture
           phrase
           ,
           Rom.
           5.8
           ,
           9
           ,
           10.
           
        
         
           
           Object
           .
           But
           against
           this
           ,
           some
           have
           alledged
           that
           of
           the
           Apostle
           ,
           2
           Cor.
           5.21
           .
           where
           he
           saith
           ,
           
             That
             Christ
             was
             made
             sin
             for
             us
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             we
             might
             be
             made
          
           (
           he
           doth
           not
           say
           ,
           that
           thereby
           we
           are
           made
           )
           
             the
             Righteousness
             of
             God
             in
             him
             .
          
           Whence
           they
           would
           infer
           ,
           That
           the
           laying
           of
           our
           sins
           on
           Christ
           ,
           is
           onely
           an
           Antecedent
           ,
           which
           tends
           to
           the
           procuring
           of
           our
           Justification
           ,
           and
           not
           the
           same
           formally
           .
           
           Whereunto
           we
           Answer
           ,
           (
           1
           )
           That
           this
           phrase
           [
           
             that
             we
             might
             be
          
           ,
           or
           
             be
             made
          
           ]
           doth
           not
           alwayes
           signifie
           the
           final
           ,
           but
           sometimes
           the
           formal
           cause
           :
           As
           when
           it
           is
           said
           ,
           That
           light
           is
           let
           in
           ,
           that
           darkness
           might
           be
           expelled
           ;
           where
           the
           immission
           of
           light
           ,
           is
           formally
           the
           expulsion
           of
           darkness
           .
           (
           2
           )
           Though
           the
           imputation
           of
           our
           sins
           to
           Christ
           ,
           and
           of
           his
           Righteousness
           to
           us
           ,
           do
           differ
           ;
           yet
           the
           imputation
           of
           sin
           to
           him
           ,
           and
           non-imputation
           of
           it
           unto
           us
           ,
           is
           but
           one
           and
           the
           same
           act
           of
           God
           ;
           which
           was
           ,
           when
           
             God
             was
             in
             Christ
             reconciling
             the
             world
             unto
             himself
             ,
             not
             imputing
             their
             trespasses
             unto
             them
             ,
          
           before
           the
           word
           of
           Reconciliation
           was
           given
           ;
           and
           therefore
           before
           they
           believed
           ,
           Vers.
           19.
           
           (
           3
           )
           Though
           the
           imputation
           of
           our
           sin
           to
           Christ
           ,
           and
           so
           the
           non-imputation
           thereof
           to
           us
           ,
           have
           an
           antecedency
           in
           respect
           of
           imputation
           of
           Righteousness
           to
           us
           ,
           yet
           it
           is
           of
           nature
           onely
           ,
           and
           not
           of
           time
           .
           For
           though
           it
           be
           objected
           ,
           That
           we
           were
           not
           then
           ,
           and
           therefore
           Righteousness
           could
           not
           be
           imputed
           unto
           us
           ,
           yet
           it
           follows
           not
           :
           They
           might
           as
           well
           object
           ,
           Our
           sins
           were
           not
           then
           .
           Ergo
           ,
           They
           could
           not
           be
           imputed
           unto
           Christ
           ;
           whereas
           in
           this
           business
           of
           Justification
           ,
           
           God
           calleth
           things
           that
           are
           not
           ,
           as
           though
           they
           were
           .
           But
           if
           Mr.
           W.
           had
           shewn
           what
           it
           is
           that
           formally
           justifies
           us
           ,
           besides
           the
           satisfaction
           made
           in
           Christs
           death
           ,
           somewhat
           more
           might
           have
           been
           spoken
           to
           it
           .
        
         
           §
           .
           7.
           
           The
           close
           of
           this
           Paragraph
           is
           such
           a
           dirty
           puddle
           ,
           that
           I
           
           intended
           to
           have
           stept
           over
           it
           in
           silence
           ,
           seeing
           it
           is
           so
           hard
           to
           touch
           pitch
           ,
           or
           pollution
           ,
           and
           not
           be
           defiled
           with
           it
           ;
           but
           yet
           for
           their
           sakes
           that
           do
           not
           know
           〈◊〉
           ,
           I
           shall
           stay
           the
           Reader
           a
           little
           ,
           whilest
           I
           wash
           off
           that
           dirt
           ,
           which
           he
           hath
           thrown
           upon
           me
           ,
           and
           others
           .
           [
           
             They
             are
             credulous
             souls
             ,
             I
             will
             assure
             you
             ,
             that
             will
             be
             drawn
             by
             such
             decoyes
             as
             these
             ,
             into
             Schism
             and
             Faction
             ,
             to
             the
             hardning
             ,
             and
             discomforting
             of
             more
             hearts
             in
             one
             hour
             ,
             then
             the
             Opinion
             it self
             (
             should
             it
             obtain
             )
             will
             do
             good
             to
             ,
             while
             the
             world
             stands
             .
          
           ]
           I
           dare
           not
           allow
           my self
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           to
           pay
           him
           in
           his
           own
           coyn
           ,
           having
           perswaded
           my
           heart
           to
           follow
           better
           examples
           ,
           even
           his
           ,
           
             who
             when
             he
             was
             reviled
             ,
             reviled
             not
             again
             ,
          
           1
           Pet.
           2.23
           .
           And
           theirs
           ,
           
             who
             being
             reproached
             ,
             returned
             blessing
             ,
          
           1
           Cor.
           4.12
           .
           In
           these
           few
           words
           ,
           there
           are
           a
           heap
           of
           slanders
           packt
           together
           ,
           both
           against
           my self
           and
           others
           ,
           and
           (
           which
           is
           more
           grievous
           to
           be
           born
           )
           against
           the
           truths
           and
           ways
           of
           God
           ,
           which
           we
           adhere
           to
           .
           1.
           
           They
           that
           do
           embrace
           this
           Doctrine
           which
           I
           have
           taught
           ,
           are
           aspersed
           with
           credulity
           and
           levity
           .
           I
           do
           verily
           believe
           there
           is
           not
           one
           of
           my
           charge
           ,
           but
           is
           able
           to
           say
           as
           the
           Samaritans
           ,
           John
           4.42
           .
           
             We
             believe
             not
             ,
             because
             of
             thy
             saying
             ;
             for
             we
             have
             heard
             him
             our selves
             ,
             &c.
             
          
           I
           dare
           say
           ,
           they
           are
           better
           setled
           ,
           then
           to
           be
           shaken
           with
           the
           sophistry
           of
           this
           Assailant
           .
           I
           am
           sure
           ,
           both
           they
           ,
           and
           many
           more
           ,
           will
           bear
           me
           witness
           ,
           how
           frequently
           I
           do
           admonish
           them
           ,
           of
           taking
           up
           matters
           of
           Faith
           ,
           upon
           trust
           and
           credit
           :
           it
           being
           Idolatry
           in
           a
           high
           degree
           ,
           to
           give
           the
           most
           Spiritual
           Worship
           of
           God
           ,
           viz.
           Our
           Faith
           ,
           to
           a
           weak
           and
           sinful
           man.
           He
           that
           believes
           a
           truth
           upon
           a
           Humane
           account
           ,
           is
           no
           better
           Christian
           ,
           then
           he
           that
           doth
           believe
           a
           lie
           .
           Let
           the
           prudent
           judge
           ,
           whether
           they
           are
           not
           more
           justly
           obnoxious
           to
           this
           censure
           of
           abusing
           the
           credulity
           of
           simple
           souls
           ,
           who
           will
           not
           endure
           that
           their
           hearers
           should
           bring
           their
           Doctrines
           to
           the
           touchstone
           .
           The
           tyranny
           and
           usurpation
           of
           the
           Popish
           Priests
           ,
           is
           far
           more
           excusable
           ,
           then
           the
           affected
           domination
           of
           some
           of
           ours
           ;
           for
           they
           believe
           ,
           that
           their
           Church
           is
           infallible
           ,
           and
           cannot
           erre
           ;
           ours
           confess
           ,
           that
           they
           are
           fallible
           ,
           and
           may
           erre
           ,
           and
           yet
           expect
           subscription
           to
           their
           Dictates
           ,
           no
           less
           then
           to
           the
           Canon
           it self
           :
           It
           is
           held
           a
           piaculum
           to
           question
           ,
           or
           debate
           ,
           what
           ever
           they
           say
           .
           2.
           
           It
           is
           but
           an
           unhandsome
           character
           ,
           he
           hath
           given
           my
           Arguments
           ,
           which
           he
           calls
           decoyes
           .
           The
           Apostle
           ,
           I
           take
           it
           ,
           hath
           Englished
           his
           French
           ,
           
           Eph.
           4.14
           .
           
             The
             sleight
             of
             men
             ,
             who
             lie
             in
             wait
             to
             deceive
             .
          
           I
           dare
           say
           he
           knows
           me
           better
           ,
           then
           in
           cold
           blood
           to
           accuse
           me
           of
           driving
           on
           such
           a
           devillish
           trade
           ,
           as
           wittingly
           to
           deceive
           mens
           precious
           souls
           :
           And
           therefore
           ,
           I
           shall
           call
           in
           no
           other
           Compurgator
           then
           his
           own
           Conscience
           .
        
         
           §
           .
           8.
           
           As
           for
           his
           charge
           of
           Schisme
           and
           Faction
           ,
           I
           am
           not
           carefull
           to
           answer
           it
           ,
           being
           the
           usuall
           foam
           of
           passionate
           men
           ,
           who
           when
           they
           want
           Arguments
           to
           convince
           fall
           to
           downright
           railing
           m
           ;
           Schisme
           (
           sayes
           a
           learned
           man
           n
           )
           
             in
             the
             common
             manage
             of
             the
             word
             is
             a
             meer
             Theologicall
             Scar-crow
             ,
             wherewith
             they
             who
             uphold
             a
             party
             in
             Religion
             ,
             seek
             to
             fright
             away
             others
             from
             enquiring
             into
             ,
             and
             closing
             with
             that
             which
             they
             doe
             oppose
             :
          
           Both
           this
           and
           the
           other
           are
           most
           frequently
           in
           their
           mouthes
           ,
           who
           are
           deepest
           in
           the
           guilt
           that
           is
           imported
           by
           them
           .
           Ahab
           by
           his
           sins
           brought
           down
           Plagues
           and
           Judgements
           upon
           Israel
           ;
           yet
           he
           cals
           
             Elijah
             ,
             the
             troubler
             of
             Israel
             ,
          
           1
           King.
           18.17
           .
           Athalia
           was
           the
           cheifest
           Traytor
           ,
           and
           yet
           she
           was
           the
           first
           that
           cryed
           out
           Treason
           ,
           2
           King.
           11.14
           ▪
           Tertullus
           was
           the
           Orator
           of
           the
           tumult
           ,
           yet
           he
           inveighs
           against
           Paul
           ,
           as
           
             a
             Ring
             leader
             of
             Sedition
             ,
             Act.
          
           24.5
           ,
           6.
           the
           Church
           of
           Rome
           ,
           which
           hath
           fallen
           from
           the
           purity
           of
           the
           Catholique
           Faith
           ,
           brands
           them
           for
           Schismaticks
           who
           refuse
           to
           continue
           in
           the
           same
           Apostasie
           .
           Amongst
           our selves
           the
           late
           Innovators
           aspersed
           all
           those
           with
           Faction
           and
           Schisme
           who
           would
           not
           prostitute
           their
           Consciences
           to
           the
           Wils
           of
           men
           ;
           and
           to
           this
           day
           ignorant
           and
           prophane
           persons
           think
           all
           them
           to
           be
           Factious
           and
           Schismaticks
           who
           live
           more
           strictly
           ,
           and
           religiously
           then
           themselves
           .
           I
           must
           needs
           say
           ,
           they
           are
           lesse
           to
           be
           blamed
           ▪
           seeing
           Professors
           and
           Ministers
           do
           give
           them
           such
           an
           evill
           example
           .
        
         
           §
           .
           9.
           
           I
           confesse
           though
           in
           common
           use
           ,
           Schisme
           and
           Faction
           are
           but
           ridiculous
           termes
           ,
           yet
           the
           things
           themselves
           are
           reall
           evils
           ;
           the
           one
           being
           an
           offence
           against
           Civill
           ▪
           and
           the
           other
           against
           Ecclesiasticall
           peace
           .
           If
           this
           Author
           had
           shewn
           wherein
           I
           had
           offended
           against
           either
           of
           them
           ,
           I
           doubt
           not
           but
           I
           should
           have
           cleared
           my selfe
           at
           a
           just
           Tribunal
           .
           For
           1.
           
           I
           have
           ever
           been
           so
           far
           from
           factious
           Combinations
           ,
           or
           attempting
           any
           thing
           against
           the
           Civil
           Peace
           ,
           that
           (
           as
           I
           verily
           beleeve
           )
           it
           hath
           not
           been
           the
           least
           cause
           of
           my
           troubles
           ,
           that
           I
           have
           alwayes
           prayed
           for
           ,
           and
           pressed
           subjection
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           o
           ,
           
             to
             the
             ●owers
             in
             being
          
           ;
           had
           others
           of
           my
           
           calling
           done
           the
           like
           ,
           the
           disaffections
           of
           the
           people
           against
           the
           present
           Government
           had
           not
           been
           so
           great
           as
           yet
           they
           are
           in
           these
           parts
           .
           2.
           
           As
           for
           Schisme
           ,
           I
           know
           no
           ground
           that
           he
           hath
           to
           charge
           me
           with
           it
           ;
           for
           Schisme
           cannot
           be
           ,
           but
           where
           communion
           is
           ,
           or
           ought
           to
           be
           held
           :
           now
           to
           my
           best
           remembrance
           ,
           I
           never
           refused
           to
           hold
           Christian
           comunimon
           with
           any
           person
           or
           persons
           ,
           with
           whom
           by
           the
           Rules
           of
           Christ
           I
           conceived
           I
           ought
           .
           It
           is
           true
           ,
           we
           receive
           not
           all
           within
           that
           Parochial
           circuit
           wherein
           we
           live
           ,
           unto
           communion
           in
           Church
           Priviledges
           ;
           because
           either
           they
           refuse
           to
           make
           Profession
           of
           their
           Faith
           ,
           and
           to
           declare
           their
           subjection
           to
           the
           Ordinances
           of
           Jesus
           Christ
           :
           and
           so
           they
           separate
           from
           us
           ,
           and
           not
           we
           from
           them
           ;
           or
           else
           they
           are
           such
           as
           in
           their
           practises
           do
           contradict
           the
           profession
           which
           they
           seem
           to
           make
           ,
           like
           them
           Tit.
           1.16
           .
           And
           as
           for
           Members
           of
           other
           Churches
           ,
           we
           are
           ready
           to
           give
           them
           the
           right
           hand
           of
           fellowship
           ,
           unlesse
           the
           person
           ,
           or
           the
           Church
           to
           which
           he
           belongs
           ,
           lyes
           under
           the
           guilt
           of
           any
           publick
           scandal
           p
           .
           If
           he
           doth
           accuse
           me
           of
           Sch●sm
           ,
           because
           I
           have
           refrained
           going
           to
           some
           Lectures
           that
           are
           preached
           in
           this
           City
           :
           I
           doubt
           not
           but
           the
           wise
           will
           be
           satisfied
           with
           a
           just
           Apology
           .
           I
           doe
           not
           conceive
           that
           Christians
           are
           bound
           to
           frequent
           every
           Lecture
           that
           is
           preached
           near
           them
           ;
           the
           obligation
           to
           this
           Duty
           must
           needs
           be
           determined
           by
           Christian
           prudence
           ;
           and
           we
           ought
           to
           follow
           that
           which
           we
           conceive
           hath
           the
           greatest
           tendency
           to
           Edification
           .
           Now
           I
           confesse
           I
           have
           rather
           chosen
           to
           deprive
           my selfe
           of
           that
           benefit
           ,
           which
           sometime
           I
           might
           injoy
           ,
           then
           to
           wound
           my
           Conscience
           by
           keeping
           of
           silence
           when
           I
           hear
           the
           Truths
           and
           Servants
           of
           God
           declaimed
           against
           Dr.
           Jackson
           q
           (
           a
           man
           large
           enough
           in
           the
           point
           of
           communion
           )
           grants
           ,
           
             that
             there
             is
             just
             cause
             to
             separate
             from
             the
             communion
             of
             a
             visible
             Church
          
           (
           our
           practise
           doth
           not
           amount
           so
           high
           )
           
             when
             we
             are
             urged
             or
             constrained
             to
             professe
             or
             beleive
             some
             points
             of
             Doctrine
             ,
             or
             to
             adventure
             upon
             some
             Practises
             ,
             which
             are
             contrary
             to
             the
             Rule
             of
             Faith
             ,
             or
             Love
             of
             God
             ;
             and
             in
             case
             we
             are
             utterly
             deprived
             of
             freedome
             of
             Conscience
             ,
             in
             professing
             what
             we
             inwardly
             beleeve
             ,
          
           for
           which
           he
           cites
           1
           Cor.
           7.23
           .
           
             Yee
             are
             bought
             with
             a
             price
             ,
             be
             yee
             not
             Servants
             of
             men
             ;
             For
          
           (
           sayes
           he
           )
           
             although
             we
             were
             perswaded
             that
             we
             might
             communicate
             with
             such
             a
             Church
             without
             evident
             danger
             of
             damnation
             ;
             yet
             in
             as
             much
             as
             we
             cannot
             communicate
             with
             it
             upon
             any
             
             better
             termes
             ,
             then
             Servants
             and
             Bondslaves
             doe
             with
             their
             Masters
             ,
             we
             are
             bound
             in
             Conscience
             ,
             and
             religious
             discretion
             ,
             when
             lawfull
             occasions
             or
             opportunities
             are
             offered
             ,
             to
             use
             our
             Liberty
             ,
             and
             seek
             to
             our
             Freedom
             ,
             rather
             then
             to
             live
             in
             bondage
             .
          
           Let
           them
           allow
           us
           that
           liberty
           (
           which
           we
           offer
           to
           them
           )
           to
           discusse
           and
           examine
           the
           Doctrines
           which
           they
           do
           deliver
           ,
           and
           if
           they
           shall
           be
           found
           erroneous
           ,
           to
           professe
           against
           them
           ,
           I
           shall
           not
           often
           decline
           such
           opportunities
           .
        
         
           §
           .
           10.
           
           But
           says
           Mr.
           W.
           the
           contending
           about
           this
           matter
           [
           
             will
             harden
             and
             discomfort
             more
             soules
             in
             an
             houre
             ,
             then
             the
             opinion
             it selfe
             will
             doe
             good
             to
             ,
             while
             the
             world
             stands
          
           ]
           1.
           
           It
           seems
           he
           is
           of
           Curcaelleus
           his
           mind
           ,
           that
           the
           matter
           in
           question
           is
           of
           so
           small
           concernment
           ,
           that
           it
           ought
           not
           to
           breed
           a
           controversie
           :
           I
           marvel
           then
           ,
           he
           should
           offer
           himselfe
           a
           Champion
           on
           either
           part
           ,
           especially
           in
           a
           place
           where
           he
           had
           so
           little
           to
           doe
           ,
           and
           where
           his
           humility
           might
           suppose
           there
           were
           others
           as
           able
           as
           himselfe
           to
           defend
           the
           notion
           which
           he
           stickles
           for
           .
           No
           man
           will
           imagine
           that
           he
           ingaged
           in
           this
           controversie
           upon
           conscientious
           principles
           ,
           if
           he
           judgeth
           the
           Point
           in
           question
           to
           be
           of
           little
           moment
           .
           For
           my
           part
           I
           cannot
           looke
           upon
           that
           as
           such
           a
           trifle
           ,
           which
           doth
           so
           nearly
           concern
           the
           glory
           of
           Gods
           Grace
           ,
           the
           vertue
           and
           efficacy
           of
           Christs
           Blood
           ,
           upon
           which
           alone
           poor
           Souls
           can
           with
           confidence
           and
           security
           build
           their
           hopes
           of
           Eternall
           life
           .
           2.
           
           I
           have
           shewed
           before
           ,
           that
           the
           Doctrine
           it selfe
           is
           guiltlesse
           both
           of
           hardning
           ,
           and
           discomforting
           the
           soules
           of
           men
           ,
           and
           if
           these
           effects
           doe
           insue
           the
           pressing
           of
           it
           in
           a
           Christian
           way
           ,
           they
           are
           accidental
           ,
           and
           consequently
           ought
           not
           to
           be
           charged
           upon
           the
           Tenent
           .
           I
           know
           none
           that
           are
           discomforted
           by
           these
           Debates
           but
           such
           as
           the
           Apostle
           speaks
           of
           r
           
             Who
             are
             ever
             learning
             ,
             and
             never
             able
             to
             come
             to
             the
             knowledge
             of
             the
             Truth
             .
          
           For
           having
           pinned
           their
           Faith
           on
           the
           sleeves
           of
           others
           ,
           they
           are
           jealous
           of
           their
           credit
           ,
           least
           they
           should
           be
           thought
           to
           have
           builded
           on
           a
           sandy
           foundation
           .
        
      
       
         
         
           CHAP.
           XVI
           .
           Of
           Mr.
           Woodbridges
           Answer
           to
           the
           third
           Objection
           ,
           which
           he
           hath
           framed
           concerning
           our
           being
           in
           Covenant
           with
           God
           before
           beleiving
           .
        
         
           THis
           last
           he
           scoffingly
           cals
           
             the
             great
             Argument
          
           ,
           which
           as
           he
           hath
           proposed
           it
           ,
           was
           none
           of
           mine
           .
           We
           fell
           upon
           our
           discourse
           of
           the
           Covenant
           a
           ,
           upon
           his
           saying
           that
           
             Christ
             was
             not
             justified
             according
             to
             the
             tenor
             of
             the
             New
             Covenant
          
           ;
           whereunto
           I
           replyed
           ;
           
             If
             the
             New
             Covenant
             were
             made
             with
             Christ
             ,
             then
             Christ
             was
             justified
             according
             to
             the
             tenor
             of
             the
             New
             Covenant
             ;
             But
             the
             New
             Covenant
             was
             made
             with
             Christ
             ,
             Ergo.
          
           He
           denyed
           the
           Assumption
           .
           But
           by
           the
           way
           let
           me
           give
           the
           Reader
           the
           Reason
           of
           the
           Sequel
           ,
           which
           is
           as
           followeth
           ;
           The
           New
           Covenant
           containes
           all
           the
           Promises
           which
           God
           hath
           made
           to
           the
           Head
           and
           the
           Members
           ,
           both
           to
           Christ
           Personal
           ,
           and
           to
           Christ
           Mystical
           ;
           the
           same
           Covenant
           is
           conditional
           to
           him
           ,
           and
           absolute
           to
           us
           ;
           a
           Covenant
           of
           Works
           to
           him
           ,
           but
           a
           Covenant
           of
           Grace
           to
           us
           .
           Now
           if
           it
           be
           one
           and
           the
           same
           Covenant
           ,
           by
           which
           Christ
           and
           we
           are
           Justified
           ,
           (
           though
           in
           a
           far
           different
           manner
           )
           scil
           .
           he
           by
           Works
           ,
           and
           we
           by
           Grace
           ,
           he
           by
           his
           own
           Righteousnesse
           ,
           and
           we
           by
           his
           ;
           then
           his
           Justification
           was
           by
           vertue
           of
           the
           New
           Covenant
           ,
           that
           we
           are
           justified
           by
           .
           We
           read
           but
           of
           one
           Covenant
           that
           was
           made
           with
           Christ
           ,
           by
           ,
           and
           according
           unto
           which
           he
           was
           justified
           ,
           when
           he
           had
           paid
           the
           debt
           which
           he
           had
           undertaken
           .
        
         
           To
           confirme
           the
           Assumption
           ,
           
             That
             the
             New
             Covenant
             was
             made
             with
             Christ
             ,
          
           I
           alleadged
           (
           1
           )
           the
           Judgement
           of
           the
           late
           Assembly
           ,
           who
           in
           their
           larger
           Catechisme
           b
           have
           laid
           down
           this
           Proposition
           ,
           
             in
             terminis
             ,
             The
             Covenant
             of
             Grace
             was
             made
             with
             Christ
             as
             the
             second
          
           Adam
           ,
           
             and
             in
             him
             ,
             with
             all
             the
             Elect
             as
             his
             seed
             .
          
           First
           he
           denied
           the
           Allegation
           ,
           (
           though
           I
           beleeve
           at
           another
           time
           he
           would
           have
           taken
           my
           word
           for
           a
           greater
           matter
           )
           I
           desired
           Mr.
           C.
           an
           Assembly
           man
           ,
           (
           who
           sat
           next
           unto
           him
           )
           to
           declare
           ,
           
           whether
           it
           were
           not
           so
           ;
           but
           he
           refused
           to
           speak
           ,
           though
           I
           urged
           him
           twice
           :
           Had
           he
           remembred
           the
           words
           of
           our
           Saviour
           ,
           John
           8.37
           .
           I
           dare
           say
           ,
           he
           would
           not
           have
           refused
           to
           perform
           so
           just
           an
           office
           :
           At
           length
           a
           Gentleman
           *
           that
           stood
           by
           (
           one
           of
           the
           Parish
           Elders
           )
           ingenuously
           acknowledged
           ,
           That
           I
           had
           truly
           alledged
           it
           .
           Then
           Mr.
           W.
           denied
           their
           authority
           ,
           saying
           ,
           
             It
             was
             a
             Humane
             testimony
          
           .
           I
           accepted
           his
           Answer
           ,
           and
           desired
           the
           people
           to
           remember
           what
           Mr.
           W.
           had
           told
           them
           (
           knowing
           that
           many
           present
           would
           receive
           it
           sooner
           from
           him
           ,
           then
           they
           would
           from
           me
           )
           That
           the
           Authority
           of
           the
           Assembly
           ,
           is
           but
           Humane
           ,
           and
           not
           Divine
           ,
           and
           Infallible
           ;
           and
           consequently
           ,
           That
           their
           Votes
           ,
           and
           Determinations
           ,
           are
           of
           no
           greater
           force
           ,
           then
           the
           Proofs
           and
           Reasons
           which
           do
           confirm
           them
           .
           And
           therefore
           ,
           I
           immediately
           offered
           him
           Divine
           Authority
           ,
           in
           the
           Argument
           following
           :
           
             If
             they
             with
             whom
             God
             did
             make
             the
             New
             Covenant
             ,
             when
             it
             was
             first
             revealed
             and
             exhibited
             ,
             were
             in
             that
             federal
             Act
             or
             Relation
             ,
             the
             types
             and
             figures
             of
             Jesus
             Christ
             ,
             then
             the
             New
             Covenant
             was
             made
             onely
             with
             Christ.
          
           For
           that
           which
           is
           attributed
           to
           a
           person
           ,
           as
           a
           type
           ,
           or
           figure
           ,
           belongs
           properly
           and
           peculiarly
           to
           the
           Antitype
           .
           
             But
             all
             they
             with
             whom
             the
             New
             Covenant
             was
             made
             ,
             when
             it
             was
             first
             exhibited
             ,
             were
             in
             that
             federal
             Relation
             the
             types
             of
             Christ
             ,
          
           Ergo.
           The
           Minor
           was
           proved
           thus
           ,
           
             The
             New
             Covenant
             was
             made
             with
          
           Abraham
           ;
           but
           Abraham
           
             in
             his
             federal
             Relation
             ,
             or
             in
             receiving
             that
             Covenant
             ,
             was
             a
             type
             of
             Christ
             ,
          
           Ergo.
           Whereunto
           (
           if
           it
           had
           been
           needful
           )
           I
           had
           added
           divers
           other
           Instances
           ;
           as
           of
           
             Noah
             ,
             Phinehas
             ,
             David
             ,
             &c.
          
           who
           in
           the
           respective
           Covenants
           ,
           which
           God
           made
           with
           them
           ,
           were
           also
           types
           and
           figures
           of
           Jesus
           Christ.
           The
           Covenant
           made
           with
           
             Noah
             ,
             Gen.
          
           9.9
           .
           was
           ,
           (
           as
           our
           Divines
           c
           have
           observed
           )
           the
           Covenant
           of
           Grace
           ;
           and
           that
           Scripture
           it self
           doth
           make
           it
           manifest
           ,
           Isai.
           54.8
           ,
           9.
           
           Now
           Noah
           in
           receiving
           the
           Covenant
           ,
           was
           a
           type
           of
           Christ
           ;
           for
           it
           followed
           immediately
           upon
           the
           offering
           up
           of
           his
           Sacrifice
           ,
           Chap.
           8.
           v.
           20
           ,
           21.
           which
           clearly
           signified
           ,
           That
           all
           the
           effects
           of
           Gods
           Covenant
           are
           procured
           for
           us
           ,
           by
           that
           
             Sacrifice
             of
             a
             sweet
             smelling
             savor
             ,
             which
             Christ
             hath
             offered
             ,
             Eph.
          
           5.2
           .
           So
           Phinehas
           his
           Covenant
           concerning
           the
           everlasting
           Priesthood
           ,
           Num.
           25.12.13
           .
           was
           the
           very
           same
           which
           was
           confirmed
           by
           oath
           unto
           Christ
           ,
           Psal.
           110.4
           .
           it
           was
           made
           with
           Phinehas
           as
           a
           Typical
           Mediator
           ,
           
           because
           he
           stood
           in
           the
           gap
           ,
           to
           turn
           away
           Gods
           wrath
           ,
           Verse
           11.
           
           In
           like
           manner
           the
           Covenant
           made
           with
           David
           ,
           was
           the
           Covenant
           of
           Grace
           ,
           2
           Sam.
           23.6
           .
           And
           therefore
           it
           is
           called
           
             The
             sure
             mercies
             of
             David
             ,
             Isai.
          
           55.3
           .
           Now
           that
           David
           in
           receiving
           that
           Covenant
           ,
           was
           a
           type
           of
           Christ
           ,
           is
           evident
           from
           Acts
           13.34
           .
           Psalm
           89.
           verses
           3
           ,
           4
           ,
           19
           ,
           20
           ,
           24
           ,
           28
           ,
           34
           ,
           &c.
           But
           I
           must
           return
           to
           Mr.
           W.
           who
           denied
           the
           Major
           ,
           viz.
           
             That
             the
             Covenant
             made
             with
          
           Abraham
           ,
           
             was
             the
             New
             Covenant
          
           ;
           which
           I
           proved
           in
           this
           wise
           .
           
             If
             the
             whole
             New
             Covenant
             be
             comprised
             in
             this
             one
             promis●
             ,
          
           I
           will
           be
           thy
           God
           ,
           and
           the
           God
           of
           thy
           Seed
           ,
           
             then
             the
             New
             Covenant
             was
             made
             with
          
           Abraham
           :
           
             But
             the
             whole
             New
             Covenant
             is
             comprised
             in
             this
             promise
             ,
          
           I
           will
           be
           thy
           God
           ,
           
             &c.
             Ergo.
          
           He
           answered
           ,
           I
           deny
           all
           :
           I
           replied
           to
           him
           ,
           That
           the
           Sequel
           is
           evident
           ;
           forasmuch
           as
           this
           promise
           is
           the
           sum
           of
           the
           Covenant
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.
           
           And
           the
           Assumption
           is
           acknowledged
           by
           all
           Divines
           d
           that
           ever
           I
           met
           with
           ;
           nay
           the
           Apostle
           himself
           calls
           it
           the
           Gospel
           ,
           Gal.
           3.8
           .
           If
           my
           memory
           fail
           not
           ,
           he
           affirmed
           ,
           That
           the
           Covenant
           made
           with
           Abraham
           ,
           was
           onely
           concerning
           temporal
           blessings
           as
           the
           Land
           of
           
             Canaan
             ,
             &c.
          
           whereof
           Circumcision
           was
           a
           Seal
           .
           I
           well
           remember
           ,
           That
           upon
           his
           often
           affirming
           ,
           that
           the
           New
           Covenant
           made
           with
           us
           ,
           is
           ,
           this
           Conditional
           promise
           ,
           
             If
             thou
             believest
             ,
             thou
             shalt
             be
             saved
          
           ;
           I
           offered
           him
           this
           Argument
           ,
           to
           evict
           the
           contrary
           ;
           
             If
             we
             are
             in
             Covenant
             ,
             or
             do
             partake
             of
             some
             benefits
             of
             the
             Covenant
             before
             we
             do
             believe
             ,
             then
             that
             conditional
             promise
             is
             not
             the
             New
             Covenant
             ;
             but
             we
             do
             partake
             of
             the
             same
             benefits
             of
             Covenant
             ,
             before
             wee
             doe
             believe
             .
             Ergo.
          
           The
           reason
           of
           the
           Sequel
           ,
           is
           ,
           because
           the
           cond●tion
           must
           be
           performed
           ,
           before
           the
           benefit
           ,
           which
           is
           promised
           upon
           condition
           ,
           can
           be
           received
           .
           The
           Minor
           was
           proved
           by
           a
           medium
           ,
           which
           Mr.
           Rutherford
           e
           makes
           use
           of
           ,
           for
           the
           same
           purpose
           .
           
             The
             Spirit
             which
             works
             Faith
             ,
             is
             given
             us
             before
             we
             do
             believe
             ;
             but
             the
             Spirit
             which
             works
             Faith
             ,
             is
             a
             blessing
             of
             the
             New
             Covenant
             ,
             and
             given
             us
             by
             vertue
             of
             the
             Covenant
             .
          
           Ergo
           ,
           
             We
             do
             partake
             of
             some
             blessings
             or
             benefits
             of
             the
             New
             Covenant
             before
             we
             believe
             .
          
           He
           denied
           ,
           That
           the
           Spirit
           which
           works
           Faith
           ,
           is
           given
           us
           by
           vertue
           of
           the
           New
           Covenant
           ,
           which
           I
           proved
           
           from
           the
           Tenor
           of
           the
           New
           Covenant
           mentioned
           ,
           Heb.
           8.10
           .
           
             I
             will
             put
             my
             Laws
             in
             their
             minde
             ,
             &c.
             and
             they
             shall
             all
             know
             me
             .
          
           He
           denied
           ,
           That
           this
           was
           a
           promise
           of
           the
           Spirit
           which
           works
           Faith
           ,
           but
           rather
           of
           the
           Spirit
           of
           Adoption
           ,
           which
           follows
           Faith
           :
           That
           it
           is
           a
           promise
           of
           the
           Spirit
           which
           works
           Faith
           ,
           was
           proved
           from
           John
           6.45
           .
           where
           our
           Saviour
           ,
           having
           shewn
           that
           none
           do
           believe
           ,
           but
           by
           a
           Divine
           and
           Supernatural
           power
           ,
           
             No
             man
             can
             come
             to
             me
             ,
             except
             the
             Father
             draw
             him
             ,
          
           he
           addes
           ,
           
             It
             is
             written
             in
             the
             Prophets
             ,
             they
             shall
             be
             all
             taught
             of
             God
             ,
             i.
             e.
          
           God
           will
           give
           his
           Spirit
           unto
           all
           that
           are
           ordained
           to
           life
           ,
           which
           shall
           enable
           them
           to
           believe
           :
           The
           places
           in
           the
           Prophets
           ,
           where
           this
           is
           written
           ,
           or
           promised
           ,
           are
           Isa.
           54.13
           .
           and
           Jere.
           31.34
           .
           which
           is
           cited
           by
           the
           Apostle
           ,
           Heb.
           8.
           
           Then
           he
           denied
           ,
           That
           this
           was
           the
           New
           Covenant
           made
           with
           us
           ;
           whereunto
           I
           replied
           ,
           
             The
             New
             Covenant
             which
             is
             made
             with
             Spiritual
          
           Israel
           ,
           
             is
             the
             Covenant
             made
             with
             us
             ;
             but
             this
             Covenant
             is
             made
             with
             Spiritual
          
           Israel
           ,
           Ergo.
           His
           Answer
           was
           ,
           I
           deny
           all
           ;
           Though
           the
           Major
           be
           as
           clear
           as
           the
           Sun
           ,
           That
           all
           the
           Elect
           ,
           whether
           Jews
           or
           Gentiles
           ,
           are
           Spiritual
           Israel
           ,
           or
           the
           Seed
           of
           Abraham
           .
           See
           the
           Ninth
           ,
           Tenth
           ,
           and
           Eleventh
           Chapters
           to
           the
           Romans
           ,
           and
           Gal.
           3.26
           ,
           29.
           
           And
           the
           Assumption
           is
           in
           the
           Text
           ,
           
             This
             is
             the
             Covenant
             that
             I
             will
             make
             with
             the
             house
             of
          
           Israel
           
             in
             those
             days
             ,
             &c.
          
           
           And
           therefore
           I
           rejoyned
           ,
           
             Contra
             negantem
             principia
             ,
             non
             est
             disputandum
          
           ;
           and
           so
           our
           Conference
           brake
           off
           .
           I
           have
           here
           given
           the
           Reader
           a
           true
           Narrative
           of
           our
           Discourse
           concerning
           this
           matter
           ,
           wherein
           I
           take
           the
           Lord
           to
           witness
           ,
           I
           have
           not
           wittingly
           concealed
           ,
           or
           added
           a
           syllable
           ,
           to
           vary
           either
           from
           his
           sence
           ,
           or
           my
           own
           .
        
         
           §
           .
           2.
           
           I
           shall
           now
           return
           to
           his
           Printed
           Discourse
           ,
           and
           take
           things
           in
           the
           same
           order
           as
           they
           lie
           before
           us
           .
           The
           Argument
           ,
           as
           he
           hath
           formed
           it
           ,
           runs
           thus
           :
           
             If
             we
             are
             in
             Covenant
             before
             we
             believe
             ,
             then
             we
             are
             justified
             before
             we
             believe
             ;
             but
             we
             are
             in
             Covenant
             before
             we
             believe
             ,
          
           Ergo.
           Wherein
           (
           1
           )
           he
           blames
           the
           Proposition
           ;
           For
           (
           sayes
           he
           )
           
             though
             it
             were
             supposed
             that
             we
             are
             in
             Covenant
             before
             Faith
             ,
             yet
             it
             will
             not
             follow
             ,
             That
             we
             are
             justified
             :
          
           His
           Reason
           is
           ,
           
             Because
             the
             blessings
             of
             the
             Covenant
             have
             an
             order
             and
             dependance
             one
             upon
             another
             ,
             and
             are
             enjoyed
             successively
             one
             after
             another
             .
          
           But
           by
           his
           favor
           ,
           the
           Sequel
           is
           not
           invalidated
           by
           this
           Reason
           ;
           for
           though
           a
           man
           be
           not
           sanctified
           ,
           
           and
           glorified
           before
           Faith
           ;
           yet
           if
           he
           be
           in
           Covenant
           with
           God
           ,
           
             i.
             e.
          
           One
           of
           the
           Elect
           ,
           to
           whom
           the
           Grace
           of
           the
           New
           Covenant
           appertains
           ,
           he
           is
           certainly
           justified
           :
           For
           (
           1
           )
           God
           from
           all
           eternity
           ,
           did
           will
           ,
           not
           to
           punish
           his
           Elect
           ones
           ;
           which
           (
           as
           hath
           been
           shewn
           )
           is
           real
           Justification
           ,
           it
           being
           forgiveness
           in
           the
           heart
           of
           God
           :
           Or
           (
           2
           )
           taking
           it
           for
           an
           effect
           of
           his
           Will
           ,
           Justification
           is
           the
           first
           benefit
           that
           doth
           accrew
           to
           us
           by
           the
           death
           of
           Christ.
           God
           hath
           promised
           from
           thence
           forth
           
             to
             remember
             the
             sins
             of
             his
             people
             no
             more
             ,
             Isa.
          
           43.25
           .
           &
           54.9
           .
           and
           in
           Ezek.
           36.25
           .
           He
           first
           promiseth
           
             to
             cleanse
             us
             from
             all
             our
             filthiness
             ,
          
           (
           which
           must
           be
           meant
           of
           our
           Justification
           ;
           for
           by
           Sanctification
           ,
           our
           inherent
           filthiness
           is
           not
           perfectly
           cleansed
           in
           this
           life
           ,
           )
           and
           then
           
             to
             give
             us
             a
             new
             heart
             .
          
           And
           Chap.
           16.
           he
           first
           sayes
           unto
           the
           Soul
           ,
           Live
           ,
           (
           which
           is
           the
           sentence
           of
           Justification
           )
           and
           then
           he
           adorns
           it
           with
           the
           precious
           gifts
           of
           his
           holy
           Spirit
           .
           It
           is
           sufficiently
           known
           ,
           That
           the
           generality
           of
           our
           Protestant
           Divines
           ,
           in
           comparing
           the
           blessings
           of
           the
           Covenant
           ,
           have
           given
           the
           precedency
           to
           Justification
           ;
           some
           have
           ascribed
           to
           it
           ,
           a
           priority
           of
           time
           ,
           but
           all
           of
           Nature
           ,
           before
           the
           rest
           ,
           
             Perperàm
             &
             absurde
             prorsus
             inter
             effecta
             Sanctificationis
             numeratur
             Justificatio
             ,
             quae
             illam
             natura
             praecedit
             ,
             &c.
             
             Justification
          
           (
           sayes
           Tilenus
           f
           )
           
             is
             most
             absurdly
             made
             an
             effect
             or
             consequent
             of
             Sanctification
             ,
             which
             in
             nature
             doth
             go
             before
             it
             :
             A
             man
             cannot
             be
             sanctified
             ,
             until
             he
             is
             first
             justified
             ;
             for
             the
             tree
             must
             be
             good
             ,
             before
             it
             can
             bring
             forth
             good
             fruit
             .
          
           Bishop
           Downham
           g
           accounts
           it
           a
           gross
           error
           ,
           to
           say
           ,
           That
           Sanctification
           goes
           before
           Justification
           ;
           For
           (
           sayes
           he
           )
           
             Sanctification
             is
             the
             end
             and
             fruit
             ,
             &c.
             
          
           So
           that
           if
           they
           have
           right
           to
           any
           benefit
           of
           the
           Covenant
           before
           Faith
           ,
           it
           must
           be
           to
           Justification
           ;
           for
           Faith
           is
           a
           part
           of
           Sanctification
           ,
           and
           the
           same
           thing
           cannot
           be
           before
           it self
           .
        
         
           §
           .
           3.
           
           (
           2
           )
           He
           denies
           the
           Assumption
           ,
           
             viz.
             That
             we
             are
             in
             Covenant
             with
             God
             ,
          
           or
           ,
           
             that
             we
             have
             any
             right
             and
             title
             to
             any
             blessing
             of
             the
             Covenant
             ,
             before
             we
             believe
          
           :
           But
           before
           he
           will
           give
           his
           Reasons
           for
           the
           Negative
           ,
           he
           is
           willing
           to
           hear
           mine
           for
           the
           Affirmative
           .
           This
           seeming
           civility
           ,
           ushers
           in
           a
           notorious
           slander
           ,
           That
           [
           
             I
             was
             so
             obstreperous
             in
             our
             Conference
             ,
             that
             I
             would
             not
             give
             him
             a
             fair
             hearing
             ,
          
           ]
           which
           hath
           been
           sufficiently
           disproved
           in
           another
           place
           h
           ;
           nay
           ,
           his
           own
           mouth
           did
           acquit
           me
           ,
           in
           
           the
           close
           of
           that
           discourse
           ,
           before
           (
           I
           belive
           )
           a
           thousand
           witnesses
           .
           I
           wonder
           ,
           though
           his
           Conscience
           was
           asleep
           when
           this
           fell
           from
           his
           Pen
           ,
           that
           his
           memory
           should
           fail
           him
           i
           :
           Me
           thinks
           he
           should
           have
           been
           more
           tender
           of
           his
           own
           reputation
           ,
           then
           to
           contradict
           himself
           ,
           though
           he
           had
           a
           desire
           to
           blast
           mine
           ;
           but
           ,
           as
           if
           it
           were
           not
           enough
           to
           mis-report
           my
           actions
           ,
           he
           takes
           upon
           him
           the
           office
           of
           God
           ,
           to
           judge
           my
           heart
           .
           
             I
             believe
          
           (
           sayes
           he
           )
           
             he
             is
             resolved
             to
             give
             it
             unto
             no
             body
             else
             ,
             whiles
             the
             judgement
             of
             the
             cause
             must
             be
             left
             to
             the
             people
             .
          
           Yes
           to
           himself
           ,
           or
           any
           one
           else
           ,
           when
           I
           have
           an
           occasion
           for
           the
           like
           essay
           .
           I
           am
           sure
           he
           hath
           not
           found
           me
           heretofore
           ,
           of
           so
           morose
           a
           spirit
           ,
           as
           not
           to
           weigh
           and
           yeeld
           unto
           better
           reason
           ;
           he
           is
           no
           fit
           champion
           to
           defend
           the
           Faith
           ,
           who
           is
           so
           much
           a
           stranger
           to
           the
           rules
           of
           Charity
           ,
           
             which
             thinketh
             no
             evil
             ▪
             but
             hopes
             the
             best
          
           *
           .
           I
           confess
           ,
           I
           am
           yet
           to
           seek
           for
           the
           Reason
           of
           his
           next
           clause
           [
           
             whilest
             the
             judgement
             of
             the
             cause
             must
             be
             left
             to
             the
             people
             .
          
           ]
           One
           would
           think
           ,
           that
           he
           who
           leaves
           the
           judgement
           of
           his
           cause
           unto
           the
           people
           ,
           should
           be
           most
           willing
           ,
           they
           should
           have
           a
           fair
           hearing
           of
           whatsoever
           can
           be
           said
           ,
           either
           pro
           or
           con
           ,
           or
           else
           he
           cannot
           expect
           their
           Votes
           should
           be
           for
           him
           .
           The
           people
           are
           apt
           to
           think
           he
           hath
           the
           better
           cause
           ,
           whose
           mouth
           is
           stopt
           .
           But
           perhaps
           it
           sticks
           in
           his
           stomack
           ,
           That
           in
           our
           Conference
           ,
           I
           desired
           the
           people
           to
           weigh
           and
           judge
           of
           some
           interpretations
           of
           Scripture
           ,
           which
           were
           given
           by
           him
           .
           It
           was
           far
           from
           my
           thoughts
           to
           refer
           the
           decision
           of
           the
           Question
           unto
           most
           voices
           ,
           either
           of
           Ministers
           ,
           or
           people
           .
           The
           Judgement
           desired
           ,
           was
           that
           of
           
             private
             discretion
          
           ,
           and
           not
           of
           
             publick
             determination
          
           ;
           though
           the
           latter
           ought
           not
           to
           be
           usurped
           by
           Min●sters
           ,
           whose
           Reasons
           ,
           and
           not
           their
           Votes
           ,
           must
           satisfie
           mens
           Consciences
           ;
           yet
           the
           former
           ought
           not
           to
           be
           denied
           to
           the
           meanest
           Christians
           ,
           who
           are
           required
           to
           
             judge
             for
             themselves
          
           k
           ,
           
             to
             prove
          
           l
           ,
           
             and
             try
          
           m
           ,
           the
           Doctrines
           which
           are
           brought
           unto
           them
           .
           Now
           why
           this
           expression
           should
           be
           faulted
           ,
           I
           see
           no
           cause
           ,
           unless
           men
           would
           have
           the
           people
           to
           content
           themselves
           with
           an
           implicite
           Faith
           ,
           such
           as
           the
           Romanists
           do
           allow
           their
           disciples
           ,
           who
           use
           them
           as
           Babes
           ,
           which
           must
           swallow
           whatsoever
           their
           Nurses
           do
           put
           into
           their
           mouths
           n
           .
           
             The
             Church
             of
             Christ
          
           (
           saith
           
             Optatus
             )
             is
          
           rationabilis
           ,
           
             she
             hath
             the
             use
             both
             of
             Natural
             and
             Supernatural
             Reason
             .
          
           Did
           Christians
           more
           generally
           see
           with
           their
           own
           eyes
           ,
           make
           use
           of
           that
           Light
           and
           Reason
           
           which
           God
           hath
           given
           them
           ,
           they
           would
           never
           acquiesce
           in
           many
           of
           those
           Dictates
           ,
           which
           are
           imposed
           upon
           them
           :
           will
           any
           man
           that
           hath
           a
           spark
           of
           Reason
           beleeve
           that
           [
           
             I
             am
          
           ]
           doth
           signifie
           [
           
             I
             will
             bee
          
           .
           ]
        
         
           §
           .
           4.
           
           Well
           ,
           now
           he
           hath
           heard
           my
           Reason
           ,
           
             That
             we
             are
             in
             Covenant
             ,
             or
             have
             a
             right
             and
             title
             to
             the
             blessings
             of
             the
             Covenant
             before
             we
             beleeve
             ,
             because
             some
             benefits
             of
             the
             Covenant
             ,
             to
             wit
             ,
             the
             Spirit
             which
             workes
             Faith
             ,
             is
             given
             us
             before
             we
             beleeve
             :
          
           What
           hath
           he
           to
           say
           against
           it
           ?
           1.
           
           He
           undertakes
           to
           explaine
           (
           that
           which
           is
           plain
           enough
           )
           the
           word
           [
           Give
           ]
           as
           that
           it
           is
           taken
           (
           1
           )
           
             for
             constituting
             ,
             or
             appointing
          
           ,
           and
           (
           2
           )
           
             for
             the
             actual
             collating
             of
             a
             benefit
             ,
             so
             as
             that
             it
             is
             received
             ,
             and
             possessed
             by
             him
             ,
             to
             whom
             it
             is
             given
             .
          
           2.
           
           He
           tels
           us
           of
           sundry
           ways
           ,
           how
           the
           Spirit
           is
           said
           to
           be
           given
           (
           1
           )
           Essentially
           ,
           (
           2
           )
           Personally
           ,
           (
           3
           )
           Operatively
           .
           All
           which
           ,
           is
           nothing
           at
           all
           ,
           to
           the
           matter
           in
           hand
           ;
           but
           serves
           meerly
           to
           raise
           a
           dust
           to
           blind
           the
           unwary
           Reader
           .
           The
           termes
           need
           neither
           distinction
           nor
           explication
           ,
           being
           easie
           enough
           to
           be
           understood
           by
           the
           weakest
           capacity
           .
           When
           we
           say
           ,
           
             That
             the
             Spirit
             which
             works
             Faith
             ,
             is
             given
             us
             before
             wee
             beleeve
          
           ;
           none
           can
           well
           imagine
           that
           we
           meant
           it
           of
           Gods
           purpose
           ,
           or
           decree
           to
           give
           the
           Spirit
           ▪
           but
           of
           the
           actuall
           sending
           ,
           or
           bestowing
           of
           him
           ;
           nor
           yet
           of
           an
           Essentiall
           ,
           or
           Personal
           giving
           of
           the
           Spirit
           ,
           so
           as
           to
           be
           Hypostatically
           united
           to
           us
           as
           the
           God-head
           of
           the
           Son
           is
           to
           the
           Humane
           nature
           ;
           though
           some
           godly
           men
           o
           ,
           have
           affirmed
           ,
           that
           the
           person
           of
           the
           Spirit
           dwels
           in
           the
           Saints
           ,
           from
           those
           Texts
           ,
           John
           14.16
           ,
           17
           ,
           26.15.26
           .
           2
           Tim.
           1.14
           .
           Rom.
           8.11
           .
           1
           Cor.
           6.19.3.16
           .
           Yet
           none
           (
           that
           are
           sober
           )
           ever
           affirmed
           ,
           that
           the
           person
           of
           the
           Spirit
           ,
           dwelleth
           in
           us
           in
           such
           a
           manner
           ,
           as
           to
           make
           us
           one
           person
           with
           himselfe
           ,
           or
           to
           communicate
           his
           personal
           Properties
           to
           us
           ;
           so
           that
           I
           may
           say
           of
           this
           Argument
           ,
           as
           Maldonate
           of
           a
           certain
           Text
           in
           the
           Gospel
           ,
           
             hic
             locus
             facilior
             esset
             ,
             si
             nemo
             cum
             exposuisset
             ,
          
           it
           had
           been
           more
           plain
           and
           perspicuous
           ,
           if
           these
           distinctions
           had
           been
           omitted
           .
           I
           see
           not
           how
           a
           man
           could
           imagine
           any
           other
           sence
           then
           this
           ,
           
             That
             God
             according
             to
             his
             gracious
             Covenant
             doth
             in
             his
             appointed
             time
             ,
             give
             ,
             or
             send
             his
             Spirit
             ,
             in
             the
             preaching
             of
             the
             Gospell
             ,
             to
             work
             Faith
             in
             all
             those
             that
             are
             ordained
             to
             life
          
           ;
           So
           that
           the
           Spirit
           is
           the
           cause
           ,
           and
           Faith
           the
           effect
           .
           It
           matters
           not
           how
           he
           is
           given
           ,
           whether
           
           Personally
           or
           Operatively
           ;
           for
           if
           the
           Spirit
           which
           works
           Faith
           be
           given
           us
           by
           vertue
           of
           the
           New
           Covenant
           ,
           then
           some
           benefit
           of
           the
           Covenant
           is
           bestowed
           upon
           us
           before
           we
           beleeve
           ;
           
             Quod
             erat
             demonstrandum
          
           .
        
         
           §
           .
           5.
           
           Though
           the
           Spirit
           be
           not
           given
           us
           (
           as
           he
           saith
           )
           one
           atome
           of
           time
           before
           we
           beleeve
           ;
           yet
           that
           weakens
           not
           the
           force
           of
           the
           Argument
           ;
           it
           is
           enough
           for
           my
           purpose
           that
           it
           hath
           a
           precedency
           in
           order
           of
           nature
           ,
           though
           not
           of
           time
           ;
           and
           that
           Faith
           is
           not
           before
           the
           Spirit
           ,
           for
           then
           Faith
           is
           not
           the
           condition
           of
           the
           Covenant
           ,
           (
           seeing
           the
           condition
           goes
           before
           the
           thing
           conditioned
           )
           and
           consequently
           ,
           that
           conditional
           Promise
           
             If
             thou
             beleeve
             ,
             &c.
          
           is
           not
           the
           tenor
           of
           the
           New
           Covenant
           :
           Either
           he
           must
           say
           (
           1
           )
           That
           the
           Spirit
           doth
           not
           work
           Faith
           ;
           and
           that
           it
           is
           a
           work
           of
           Nature
           ,
           to
           wit
           ,
           of
           our
           own
           Free
           will
           ,
           contrary
           to
           innumerable
           Scriptures
           .
           Or
           (
           2
           )
           That
           the
           Spirit
           which
           works
           Faith
           ,
           is
           not
           given
           us
           by
           vertue
           of
           the
           New
           Covenant
           ;
           which
           was
           disproved
           by
           comparing
           .
           Joh.
           6.45
           .
           with
           Jer.
           31.34
           .
           &
           is
           contrary
           to
           those
           Scriptures
           ,
           which
           affirmed
           that
           all
           spiritual
           blessings
           are
           given
           us
           in
           and
           through
           Christ
           ,
           Eph.
           1.3
           .
           Rom.
           8.32
           .
           Or
           (
           3
           )
           that
           there
           is
           some
           other
           condition
           of
           the
           Covenant
           ,
           besides
           and
           before
           Faith
           ,
           as
           they
           p
           that
           make
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           ingenuity
           and
           towardlinesse
           of
           nature
           ,
           the
           condition
           of
           conversion
           ,
           or
           (
           4
           )
           that
           there
           are
           two
           New
           Covenants
           ;
           one
           absolute
           ,
           and
           the
           other
           conditional
           ;
           one
           ,
           wherein
           Faith
           is
           promised
           without
           condition
           ;
           the
           other
           ,
           wherein
           all
           things
           else
           are
           promised
           upon
           condition
           of
           Faith
           ;
           of
           which
           more
           in
           its
           place
           .
        
         
           §
           .
           6.
           
           Whereas
           he
           chargeth
           me
           with
           often
           abusing
           that
           received
           maxime
           ,
           
             Posita
             causa
             ponitur
             effectus
          
           .
           Leting
           passe
           his
           uncivil
           language
           ,
           I
           say
           (
           1
           )
           that
           in
           our
           discourse
           ,
           I
           did
           not
           so
           much
           as
           mention
           it
           nor
           at
           any
           time
           else
           ,
           but
           with
           such
           cautions
           and
           limitations
           ,
           as
           Artists
           q
           give
           ,
           understanding
           it
           of
           
             causa
             proxima
             &
             completa
          
           ;
           and
           then
           I
           conceive
           
             causa
             posita
             in
             actu
          
           ,
           the
           effect
           must
           necessarily
           follow
           .
           (
           2
           )
           I
           cannot
           see
           that
           it
           is
           any
           abuse
           to
           apply
           it
           to
           the
           death
           of
           Christ
           ,
           in
           effecting
           our
           Justification
           ,
           or
           deliverance
           from
           the
           curse
           ;
           his
           death
           and
           satisfaction
           being
           the
           adequate
           and
           immediate
           cause
           therof
           ,
           for
           when
           the
           debt
           is
           paid
           ,
           the
           obl●gation
           is
           no
           longer
           in
           force
           .
           (
           3
           )
           Though
           I
           understood
           this
           maxime
           never
           so
           well
           ,
           it
           would
           little
           advantage
           Mr.
           Woodbridges
           cause
           ,
           
             That
             Faith
             is
             the
             condition
             of
             having
             the
             Spirit
             in
             our
             first
             
             conversion
             ,
          
           unlesse
           it
           would
           prove
           that
           the
           cause
           is
           produced
           by
           its
           immedate
           effect
           .
        
         
           §
           .
           7.
           
           That
           which
           follows
           is
           altogether
           impertinent
           ,
           
             as
             a
             man
          
           (
           saith
           he
           )
           
             doth
             first
             build
             himselfe
             an
             house
             ,
             and
             then
             dwels
             in
             it
             ,
             so
             Christ
             by
             his
             Spirit
             ,
             doth
             build
             ,
             organ●ze
             ,
             and
             prepare
             the
             Soule
             to
             be
             an
             house
             unto
             himselfe
             ,
             and
             then
             by
             the
             same
             Spirit
             dwels
             in
             it
             immediately
             .
          
           What
           is
           this
           to
           prove
           ,
           that
           no
           man
           hath
           interest
           in
           the
           Covenant
           ,
           before
           he
           beleeves
           ;
           or
           that
           the
           Spirit
           ,
           which
           workes
           Faith
           ,
           is
           not
           given
           us
           before
           Faith
           ?
           We
           grant
           that
           Christ
           by
           his
           Spirit
           doth
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           *
           build
           or
           prepare
           the
           Soule
           to
           be
           his
           house
           ,
           and
           then
           dwels
           in
           it
           r
           ,
           vouchsafes
           more
           sensible
           effects
           of
           his
           presence
           ;
           but
           is
           not
           that
           organizing
           ,
           preparing
           act
           of
           the
           Spirit
           ,
           one
           benefit
           of
           the
           Covenant
           ?
           and
           is
           not
           the
           Spirit
           in
           that
           act
           ,
           the
           cause
           of
           Faith
           ?
           if
           so
           !
           then
           wee
           have
           an
           interest
           in
           the
           Covenant
           before
           Faith
           ,
           for
           he
           that
           hath
           
             jus
             in
             re
          
           ,
           doubtlesse
           hath
           
             jus
             ad
             rem
          
           ;
           when
           wee
           have
           the
           benefits
           of
           the
           Covenant
           ,
           it
           cannot
           bee
           denied
           but
           wee
           have
           a
           right
           and
           title
           to
           them
           .
           I
           find
           that
           s
           Mr.
           Burges
           mentions
           this
           answer
           ,
           but
           (
           saith
           he
           )
           
             it
             is
             not
             safe
             to
             go
             this
             way
             ,
             for
             that
             grand
             promise
             ,
          
           Ezek.
           36.26
           .
           
             Doth
             evidently
             argue
             the
             habits
             or
             internall
             principles
             of
             grace
             ,
             are
             before
             the
             actions
             of
             grace
             .
          
        
         
           §
           .
           8.
           
           His
           next
           passage
           gives
           us
           little
           evidence
           of
           a
           heart
           prepared
           ,
           and
           organized
           by
           the
           Spirit
           of
           Christ
           ,
           it
           being
           false
           and
           slanderous
           ,
           This
           (
           saith
           he
           )
           
             is
             that
             which
             I
             would
             have
             spoken
             publickly
             in
             answer
             to
             the
             Argument
             ,
             if
             Mr.
          
           E.
           
             had
             not
             been
             beyond
             measure
             obstreperous
             .
          
           (
           1
           )
           I
           dare
           say
           such
           as
           know
           Mr.
           Woodbridges
           tongue
           and
           forehead
           ,
           will
           not
           easily
           beleeve
           ,
           that
           he
           would
           be
           hindred
           from
           speaking
           his
           whole
           mind
           :
           But
           (
           2
           )
           my
           innocency
           in
           this
           matter
           hath
           been
           cleared
           by
           persons
           t
           more
           worthy
           to
           be
           beleeved
           then
           Mr.
           W.
           especially
           when
           be
           speaks
           in
           his
           owne
           cause
           .
           (
           3
           )
           I
           shall
           adde
           ,
           that
           I
           verily
           beleeve
           ,
           he
           then
           spake
           near
           as
           many
           words
           ,
           I
           am
           sure
           ,
           as
           much
           to
           the
           purpose
           ,
           as
           this
           which
           he
           hath
           Printed
           ;
           I
           well
           remember
           some
           passages
           which
           are
           here
           omirted
           ,
           as
           that
           saying
           ▪
           
             anima
             fabricat
             sibi
             domicilium
          
           ,
           the
           Soul
           formes
           the
           Body
           ,
           and
           then
           dwels
           in
           it
           ;
           as
           the
           soul
           works
           first
           efficiently
           ,
           that
           afterwards
           it
           may
           act
           formally
           ,
           so
           doth
           the
           spirit
           in
           our
           conversion
           ,
           &c.
           
           (
           4
           )
           If
           he
           spake
           no
           more
           it
           was
           his
           owne
           fault
           ;
           for
           all
           that
           were
           present
           ,
           doe
           know
           ,
           that
           the
           onely
           answer
           
           I
           could
           get
           unto
           divers
           Syllogismes
           was
           ,
           
             I
             deny
             all
          
           :
           But
           this
           he
           intended
           ,
           rather
           to
           vilifie
           me
           ,
           then
           to
           excuse
           himselfe
           .
        
      
       
         
           CHAP.
           XVII
           .
           Concerning
           the
           Covenant
           ,
           wherein
           Faith
           is
           promised
           ,
           and
           by
           vertue
           whereof
           it
           is
           given
           to
           us
           .
        
         
           MR.
           W.
           in
           the
           next
           place
           ,
           propoundes
           this
           Question
           ,
           
             Whether
             Faith
             it selfe
             be
             not
             given
             to
             us
             by
             vertue
             of
             the
             Covenant
             made
             with
             us
          
           ?
           Which
           he
           answers
           negatively
           ,
           
             Faith
             is
             not
             given
             us
             by
             vertue
             of
             the
             Covenant
             made
             with
             us
             ,
             but
             by
             vertue
             of
             the
             Covenant
             made
             with
             Christ
          
           ;
           His
           Answer
           implies
           ,
           that
           there
           are
           two
           distinct
           Covenants
           of
           Grace
           ,
           one
           made
           with
           Christ
           ,
           and
           the
           other
           with
           us
           ;
           which
           will
           need
           a
           clearer
           evidence
           ,
           then
           yet
           he
           hath
           given
           us
           .
           We
           deny
           not
           ,
           but
           Faith
           ,
           yea
           ,
           and
           all
           other
           blessings
           are
           promised
           in
           the
           Covenant
           ,
           which
           was
           made
           with
           Christ
           ,
           the
           promise
           of
           giving
           him
           a
           seed
           ,
           and
           that
           this
           seed
           shall
           be
           blessed
           ,
           doth
           include
           no
           lesse
           ;
           All
           the
           Promises
           ,
           both
           of
           this
           life
           ,
           and
           that
           which
           is
           to
           come
           ,
           are
           but
           so
           many
           explications
           ,
           of
           the
           grand
           promise
           ,
           Gen.
           12.3
           .
           
             All
             the
             Nations
             or
             Families
             of
             the
             Earth
          
           [
           i.
           e.
           all
           the
           Elect
           ,
           
             whom
             God
             hath
             chosen
             out
             of
             every
             kindred
             ,
          
           
           
             and
             tongue
             ,
             and
             People
             ,
             and
             Nation
             ,
             ]
             shall
             be
             blessed
             in
             him
          
           ▪
           Mr.
           W.
           should
           have
           proved
           that
           these
           Promises
           were
           not
           made
           with
           us
           in
           Christ
           ;
           he
           should
           have
           shewed
           us
           any
           other
           Covenant
           made
           with
           the
           Elect
           ,
           then
           that
           which
           was
           made
           with
           Christ.
           We
           say
           with
           the
           Apostle
           ,
           
             that
             all
             the
             Promises
             of
             God
             are
             yea
             and
             amen
             in
             him
             ,
          
           2
           Cor.
           1.20
           .
           and
           with
           the
           late
           Assembly
           ,
           
             that
             the
             Covenant
             of
             Grace
             was
             made
             with
             Christ
             and
             with
             us
             in
             him
             ,
          
           With
           him
           actively
           ,
           as
           the
           person
           that
           performed
           all
           the
           conditions
           ,
           upon
           which
           the
           Promises
           thereof
           are
           grounded
           ;
           with
           us
           passively
           ,
           as
           the
           persons
           to
           whom
           the
           benefit
           of
           those
           Promises
           doth
           belong
           a
           .
           If
           one
           man
           promise
           another
           ,
           that
           in
           case
           he
           shall
           bear
           so
           many
           stripes
           ,
           indure
           so
           long
           imprisonment
           ,
           or
           performe
           any
           other
           condition
           ,
           be
           it
           what
           it
           will
           ,
           he
           will
           then
           take
           care
           of
           and
           provide
           for
           his
           children
           ,
           doth
           not
           this
           promise
           which
           was
           made
           with
           the
           Father
           ,
           most
           properly
           belonging
           unto
           his
           
           children
           ?
           The
           case
           is
           the
           same
           between
           Christ
           and
           us
           ;
           he
           performed
           the
           conditions
           ,
           and
           we
           receive
           the
           benefits
           of
           the
           New
           Covenant
           ;
           the
           same
           Covenant
           is
           made
           with
           both
           ,
           and
           consequently
           Faith
           is
           given
           us
           ,
           not
           onely
           by
           vertue
           of
           the
           Covenant
           made
           with
           Christ
           ,
           but
           by
           vertue
           of
           the
           Covenant
           made
           with
           all
           the
           Elect
           ;
           which
           might
           be
           further
           proved
           by
           many
           Reasons
           .
        
         
           §
           .
           2.
           1.
           
           If
           there
           be
           but
           one
           Covenant
           of
           Grace
           ,
           which
           is
           made
           both
           with
           Christ
           and
           us
           ,
           then
           Faith
           is
           given
           us
           by
           vertue
           of
           the
           Covenant
           made
           with
           us
           :
           But
           there
           is
           but
           one
           Covenant
           of
           Grace
           ,
           Ergo.
           The
           Sequel
           is
           undeniable
           ,
           I
           doubt
           not
           but
           our
           adversaries
           will
           grant
           ,
           that
           Faith
           is
           given
           us
           by
           vertue
           of
           the
           Covenant
           of
           Grace
           ;
           and
           the
           Assumption
           is
           as
           evident
           ,
           that
           there
           is
           but
           one
           Covenant
           of
           Grace
           ;
           though
           there
           are
           many
           promises
           ,
           yet
           is
           there
           but
           one
           Covenant
           :
           For
           as
           much
           as
           all
           the
           promises
           have
           the
           same
           ground
           and
           foundation
           ,
           scil
           .
           the
           merit
           and
           purchase
           of
           Jesus
           Christ
           ;
           and
           therefore
           they
           are
           said
           to
           be
           
             yea
             ,
             and
             amen
             in
             him
             .
          
           The
           Scripture
           makes
           mention
           but
           of
           two
           Covenants
           ;
           the
           Covenant
           of
           Works
           ;
           and
           the
           Covenant
           of
           Grace
           ;
           the
           former
           was
           made
           with
           the
           first
           Adam
           ,
           and
           his
           Seed
           ;
           the
           other
           with
           the
           second
           Adam
           ,
           and
           his
           Seed
           ,
           and
           is
           commonly
           called
           the
           New
           Covenant
           .
           I
           confess
           this
           latter
           hath
           been
           variously
           administred
           in
           the
           times
           of
           the
           Old
           and
           New
           Testament
           :
           In
           which
           respect
           it
           hath
           been
           looked
           upon
           by
           some
           ,
           as
           two
           distinct
           Covenants
           ,
           and
           distinguished
           by
           the
           names
           of
           the
           Old
           and
           New
           Covenant
           .
           But
           this
           controversie
           is
           easily
           reconciled
           ,
           if
           it
           be
           considered
           ,
           that
           the
           Old
           Covenant
           is
           sometimes
           put
           for
           the
           promise
           vailed
           ,
           and
           sometimes
           for
           the
           vail
           it self
           .
           (
           1
           )
           When
           it
           is
           put
           for
           the
           vail
           it self
           (
           as
           doubtless
           it
           is
           ,
           when
           it
           is
           said
           to
           have
           
             waxen
             old
          
           ,
           and
           
             to
             vanish
             ,
             to
             be
             changed
             ,
             abolished
             ,
             disannulled
          
           b
           ,
           &c.
           
           Which
           things
           cannot
           be
           affirmed
           of
           the
           promise
           ,
           which
           is
           an
           Everlasting
           Covenant
           ,
           and
           always
           remains
           one
           and
           the
           same
           )
           it
           may
           be
           said
           to
           be
           a
           distinct
           Covenant
           from
           the
           Covenant
           of
           Grace
           ,
           exhibited
           in
           the
           times
           of
           the
           New
           Testament
           .
           But
           (
           2
           )
           when
           it
           is
           taken
           for
           the
           promise
           vailed
           ,
           there
           is
           no
           doubt
           ,
           but
           it
           is
           the
           same
           in
           substance
           with
           that
           in
           the
           New
           Testament
           ;
           for
           though
           this
           Grace
           was
           then
           but
           darkly
           revealed
           ,
           and
           as
           it
           were
           covered
           out
           of
           sight
           by
           the
           Mosaical
           Administration
           ,
           yet
           it
           brought
           upon
           them
           the
           same
           Righteousness
           and
           Salvation
           ,
           which
           is
           now
           enjoyed
           by
           the
           children
           of
           Faith
           ,
           
           Acts
           15.11
           .
           John
           8.56
           .
           Gal.
           3.8
           .
           and
           Heb.
           11.14
           .
           But
           be
           the
           Old
           and
           New
           Testament
           Administration
           ,
           one
           ,
           or
           two
           Covenants
           ,
           it
           matters
           not
           much
           to
           our
           Question
           ;
           it
           lies
           on
           Mr.
           W.
           to
           prove
           ,
           that
           there
           are
           two
           New
           Covenants
           ,
           or
           two
           distinct
           Covenants
           of
           Grace
           in
           the
           times
           of
           the
           New
           Testaments
           ;
           one
           made
           with
           Christ
           ,
           and
           another
           with
           the
           Elect
           ;
           one
           ,
           in
           which
           God
           doth
           promise
           us
           Faith
           ;
           the
           other
           ,
           in
           which
           he
           doth
           promise
           ,
           all
           other
           Blessings
           ,
           that
           follow
           Faith
           ;
           which
           ,
           I
           suppose
           ,
           he
           will
           finde
           to
           be
           somewhat
           difficult
           .
        
         
           §
           .
           3.
           2.
           
           If
           Christ
           merited
           nothing
           for
           himself
           ,
           but
           onely
           for
           the
           Elect
           ,
           then
           all
           the
           promises
           made
           to
           him
           do
           belong
           to
           them
           ,
           or
           the
           Covenant
           which
           was
           made
           with
           him
           as
           Mediator
           ,
           is
           made
           with
           them
           :
           But
           Christ
           merited
           nothing
           for
           himself
           ,
           Ergo.
           The
           Minor
           is
           the
           unanimous
           Tenent
           of
           our
           Protestant
           Divines
           ,
           who
           have
           sufficiently
           cleared
           it
           from
           the
           Scriptures
           .
           And
           for
           my
           own
           part
           ,
           I
           see
           not
           what
           can
           be
           rationally
           excepted
           against
           the
           consequence
           of
           the
           Major
           ;
           for
           if
           he
           merited
           nothing
           for
           himself
           ,
           then
           all
           the
           promises
           made
           to
           him
           ,
           do
           belong
           to
           others
           :
           In
           this
           regard
           he
           is
           called
           
             The
             Mediator
             of
             a
             better
             Covenant
             ,
          
           Heb.
           8.6
           .
           
             and
             the
             Mediator
             of
             the
             New
             Covenant
             ,
             Chap.
          
           12.24
           .
           Now
           a
           Mediator
           doth
           not
           act
           for
           himself
           ,
           but
           in
           their
           behalf
           ,
           whose
           Mediator
           he
           is
           .
           I
           suppose
           Mr.
           W.
           will
           not
           deny
           ,
           but
           Faith
           is
           bestowed
           upon
           us
           by
           vertue
           of
           that
           Covenant
           whereof
           Christ
           is
           the
           Mediator
           :
           Now
           Christ
           is
           Mediator
           of
           the
           Covenant
           made
           with
           us
           ,
           and
           not
           of
           a
           Covenant
           ,
           made
           singly
           and
           particularly
           with
           himself
           ,
           for
           a
           man
           cannot
           properly
           be
           called
           a
           Mediator
           for
           himself
           .
           The
           Apostle
           is
           express
           ,
           That
           we
           obtain
           Faith
           by
           the
           same
           means
           ,
           whereby
           we
           obtain
           all
           good
           things
           else
           ,
           to
           wit
           ,
           
             By
             the
             Righteousness
             of
             Jesus
             Christ
             ,
          
           2
           Pet.
           1.1
           .
           Eph.
           1.3
           .
           Rom.
           8.32
           .
           So
           that
           consequently
           it
           is
           one
           and
           the
           same
           Covenant
           ,
           by
           vertue
           whereof
           ,
           Faith
           ,
           and
           all
           other
           Spiritual
           Blessings
           are
           bestowed
           upon
           us
           .
           I
           adde
           therefore
           .
        
         
           §
           .
           4.
           3.
           
           If
           Faith
           be
           given
           to
           us
           by
           vertue
           of
           that
           Covenant
           ,
           whereby
           Justification
           ,
           Sanctification
           ,
           Perseverance
           ,
           and
           Glory
           ,
           are
           bestowed
           upon
           us
           ,
           then
           Faith
           is
           given
           us
           by
           vertue
           of
           that
           Covenant
           which
           is
           made
           with
           us
           ;
           But
           Faith
           is
           given
           us
           by
           vertue
           of
           the
           same
           Covenant
           ,
           wherein
           Justification
           ,
           Sanctification
           ,
           &c.
           are
           promised
           and
           bestowed
           upon
           us
           ,
           Ergo.
           Neither
           Sequel
           nor
           Assumption
           ,
           
           do
           need
           any
           proof
           :
           In
           the
           same
           Covenant
           wherein
           God
           promiseth
           
             to
             cleanse
             us
             from
             our
             filthiness
             ,
             to
             cause
             us
             to
             walk
             in
             his
             ways
             ,
             &c.
             
          
           He
           promiseth
           
             to
             circumcise
             our
             hearts
             ,
             to
             write
             his
             Laws
             in
             our
             inward
             parts
             ,
             and
             that
             we
             shall
             be
             taught
             of
             God
             (
             i.
             e.
          
           Made
           to
           believe
           ,
           John
           6.45
           .
           )
           Ezek.
           36.25
           ,
           
             &c.
             Jere.
          
           31.34
           .
        
         
           §
           .
           5.
           4.
           
           If
           Faith
           be
           given
           to
           us
           by
           vertue
           of
           that
           Covenant
           which
           was
           made
           with
           Abraham
           ,
           and
           his
           Seed
           ,
           then
           is
           it
           given
           by
           vertue
           of
           the
           Covenant
           made
           with
           us
           :
           For
           the
           same
           Covenant
           which
           God
           made
           with
           Abraham
           ,
           is
           made
           with
           all
           the
           faithful
           to
           the
           end
           of
           the
           world
           ;
           and
           therefore
           they
           are
           called
           the
           
             children
             of
             Abraham
             ,
             Gal.
          
           3.7
           ,
           29.
           
           Now
           God
           in
           promising
           to
           
             be
             his
             God
             ,
             and
             to
             be
             a
             Sun
             ,
             and
             a
             shield
             ,
             &c.
          
           promised
           also
           to
           give
           Faith
           ,
           whereby
           the
           Refreshing
           Beams
           of
           this
           Sun
           are
           conveyed
           into
           the
           soul
           ,
           and
           this
           shield
           is
           managed
           for
           our
           best
           advantage
           ,
           Ephes.
           6.16
           .
        
         
           5.
           
           (
           Which
           was
           the
           medium
           I
           made
           use
           of
           ,
           at
           our
           Conference
           )
           If
           Faith
           be
           given
           us
           by
           vertue
           of
           the
           Covenant
           made
           with
           the
           House
           of
           Israel
           ,
           then
           is
           it
           given
           us
           by
           vertue
           of
           the
           Covenant
           made
           with
           us
           ;
           for
           the
           House
           of
           Israel
           is
           the
           whole
           company
           of
           Gods
           Elect
           ,
           who
           are
           therefore
           called
           
             Spiritual
             Israel
             ,
             Rom.
          
           9.6
           .
           But
           Faith
           ,
           or
           the
           Spirit
           which
           works
           Faith
           ,
           is
           promised
           in
           the
           Covenant
           made
           with
           the
           House
           of
           
             Israel
             ,
             Jere.
          
           31.31
           .
           Heb.
           8.19
           .
        
         
           §
           .
           6.
           
           Whereunto
           Mr.
           W.
           answers
           (
           1
           )
           by
           way
           of
           retortion
           ,
           
             If
             Mr.
          
           E.
           (
           saith
           he
           )
           
             will
             urge
             the
             words
             of
             this
             Text
             rigorously
             ,
             they
             would
             prove
             more
             then
             he
             would
             have
             :
          
           I
           hope
           there
           is
           no
           hurt
           in
           that
           ,
           though
           the
           place
           doth
           prove
           more
           ,
           that
           doth
           no
           whit
           invalidate
           its
           force
           ,
           as
           to
           the
           purpose
           for
           which
           we
           alledged
           it
           ;
           but
           what
           is
           that
           ,
           which
           it
           proves
           more
           ?
           
             It
             is
             manifest
          
           (
           says
           he
           )
           
             that
             this
             Covenant
             contains
             a
             promise
             of
             sending
             Christ
             into
             the
             world
             ,
             to
             die
             for
             our
             sins
             ,
             as
             the
             Apostle
             proves
             ,
          
           Heb.
           10.14.15
           ,
           16.
           
           
             So
             that
             we
             may
             as
             well
             infer
             from
             hence
             ,
             that
             we
             are
             in
             Covenant
             with
             God
             before
             the
             death
             of
             the
             Mediator
             ,
             as
             that
             we
             are
             in
             Covenant
             before
             we
             believe
             ;
             and
             then
             his
             death
             shall
             serve
             not
             to
             obtain
             all
             ,
             or
             any
             of
             the
             blessings
             of
             the
             Covenant
             ,
             but
             onely
             (
             as
             the
             Socinians
             )
             to
             declare
             and
             confirm
             ,
             &c.
             
          
        
         
           If
           he
           please
           to
           admit
           of
           a
           Reply
           ,
           we
           say
           ,
           (
           1
           )
           That
           he
           mistakes
           
           the
           inference
           ,
           that
           was
           drawn
           from
           hence
           :
           The
           Proposition
           to
           be
           concluded
           ,
           was
           not
           ,
           
             That
             we
             are
             in
             Covenant
             before
             we
             believe
          
           ;
           but
           ,
           
             that
             Faith
             ,
             or
             the
             Spirit
             which
             works
             Faith
             ,
             is
             given
             us
             by
             vertue
             of
             the
             Covenant
             made
             with
             us
             ,
          
           which
           is
           sufficiently
           secured
           by
           these
           Texts
           ;
           for
           if
           by
           the
           House
           of
           Israel
           be
           meant
           ,
           all
           the
           Elect
           (
           as
           undoubtedly
           they
           are
           )
           and
           the
           Spirit
           which
           works
           Faith
           ,
           is
           promised
           in
           the
           Covenant
           which
           is
           made
           with
           the
           House
           of
           Israel
           ,
           then
           the
           Spirit
           ,
           and
           Faith
           ,
           are
           given
           by
           vertue
           of
           the
           Covenant
           which
           is
           made
           with
           us
           ,
           we
           being
           in
           the
           number
           of
           Gods
           Elect.
           (
           2
           )
           It
           is
           not
           so
           manifest
           (
           as
           he
           pretends
           )
           that
           these
           Texts
           do
           contain
           a
           promise
           of
           sending
           Christ
           to
           die
           for
           us
           .
           The
           promises
           here
           mentioned
           ,
           do
           express
           onely
           what
           benefits
           do
           accrew
           to
           us
           by
           the
           Death
           of
           Christ
           :
           I
           grant
           ,
           that
           this
           Covenant
           supposeth
           the
           Death
           of
           Christ
           ,
           as
           the
           onely
           meritorious
           ,
           procuring
           means
           ,
           by
           which
           these
           benefits
           do
           flow
           down
           unto
           us
           ;
           and
           therefore
           it
           is
           said
           ,
           
             In
             those
             days
          
           ,
           or
           
             after
             those
             days
          
           ,
           meaning
           the
           days
           of
           the
           Son
           of
           Man
           ,
           when
           the
           Messiah
           ,
           whom
           God
           had
           promised
           ,
           should
           be
           exhibited
           ;
           which
           in
           Scripture
           are
           called
           ,
           
             The
             last
             days
             ,
             the
             last
             times
             ,
             and
             the
             world
             to
             come
             ,
             &c.
             
          
           Though
           the
           Apostle
           mentions
           the
           Covenant
           ,
           Heb.
           10.15
           .
           it
           is
           not
           to
           prove
           ,
           That
           God
           would
           send
           his
           Son
           to
           die
           ,
           but
           that
           being
           come
           (
           as
           these
           believing
           Hebrews
           acknowledged
           ,
           though
           they
           saw
           not
           the
           vertues
           of
           his
           death
           ,
           as
           to
           the
           abolishing
           of
           other
           Sacrifices
           )
           he
           hath
           offered
           up
           a
           perfect
           Sacrifice
           ,
           Verse
           10
           ,
           12
           ,
           14.
           and
           consequently
           they
           needed
           no
           other
           Sacrifice
           to
           take
           away
           sin
           ;
           for
           otherwise
           God
           had
           not
           made
           such
           ample
           promises
           ,
           in
           reference
           to
           the
           times
           of
           the
           Messiah
           ,
           as
           you
           finde
           he
           hath
           ,
           Jere.
           31.
           
           
             That
             he
             will
             remember
             the
             sins
             and
             iniquities
             of
             his
             people
             no
             more
             ,
             &c.
             
             For
          
           (
           says
           the
           Apostle
           )
           
             when
             there
             is
             such
             a
             full
             remission
             ,
             there
             needs
             no
             more
             offering
             for
             sin
             ,
          
           Verse
           18.
           
        
         
           §
           .
           7.
           3.
           
           Though
           we
           should
           grant
           him
           that
           this
           Text
           ,
           Jere.
           31.
           contains
           a
           promise
           of
           sending
           Christ
           ;
           what
           were
           this
           to
           the
           purpose
           ,
           to
           weaken
           our
           inference
           ,
           
             That
             Faith
             is
             given
             by
             vertue
             of
             the
             Covenant
             made
             with
             us
             ?
          
           May
           not
           God
           in
           the
           same
           Covenant
           ,
           promise
           both
           Christ
           and
           Faith
           ?
           But
           (
           sayes
           Mr.
           
             W.
             )
             it
             will
             follow
             then
             ,
             that
             this
             Covenant
             was
             made
             with
             us
             ,
             or
             that
             we
             were
             in
             Covenant
             with
             God
             ,
             not
             onely
             before
             we
             believe
             ,
             but
             before
             the
             death
             of
             Christ.
          
           I
           am
           so
           far
           from
           looking
           upon
           it
           as
           
           an
           absurdity
           ,
           that
           I
           shall
           readily
           own
           ,
           and
           acknowledge
           it
           as
           an
           undeniable
           truth
           ,
           
             That
             the
             New
             Covenant
             was
             made
             with
             all
             the
             Elect
             in
             Christ
             ,
             before
             the
             foundations
             of
             the
             world
             were
             laid
          
           c
           ;
           it
           being
           ,
           
             the
             fixed
             and
             immutable
             Will
             of
             God
             ,
             concerning
             all
             those
             good
             things
             ,
             which
             in
             time
             are
             bestowed
             upon
             them
          
           ;
           and
           therefore
           it
           is
           called
           an
           
             Everlasting
             Covenant
          
           ;
           2
           Sam.
           23.5
           d
           .
           not
           onely
           a
           
             parte
             post
          
           ,
           but
           a
           
             parte
             ante
          
           ;
           as
           it
           shall
           have
           no
           end
           ,
           nor
           be
           changed
           :
           So
           it
           had
           no
           beginning
           ,
           God
           having
           from
           all
           eternity
           ,
           immutably
           purposed
           in
           himself
           ,
           to
           bestow
           upon
           them
           all
           those
           blessings
           which
           they
           do
           receive
           in
           time
           ;
           yet
           we
           say
           there
           are
           more
           especially
           three
           moments
           ,
           or
           periods
           of
           time
           ,
           wherein
           God
           may
           be
           said
           to
           make
           this
           Covenant
           with
           us
           ;
           As
           (
           1
           )
           immediately
           upon
           the
           fall
           of
           Adam
           ,
           when
           he
           first
           published
           his
           gracious
           promise
           of
           saving
           all
           his
           Elect
           by
           the
           womans
           Seed
           ,
           Gen.
           3.15
           .
           The
           first
           Covenant
           being
           broken
           and
           dissolved
           ,
           the
           Lord
           immediately
           published
           that
           other
           Covenant
           which
           cannot
           be
           broken
           ;
           and
           hereunto
           (
           as
           hath
           been
           shewed
           )
           do
           those
           Scriptures
           relate
           ,
           Tit.
           1.2
           .
           2
           Tim.
           1.9
           .
           (
           2
           )
           At
           the
           death
           of
           Christ
           ;
           because
           thereby
           all
           the
           benefits
           willed
           to
           us
           by
           the
           
             Everlasting
             Covenant
          
           ,
           were
           merited
           and
           procured
           for
           us
           ,
           the
           full
           price
           which
           was
           paid
           for
           them
           ,
           was
           then
           exhibited
           ;
           for
           which
           cause
           ,
           the
           New
           Covenant
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Testament
           ,
           which
           was
           confirmed
           by
           the
           death
           of
           the
           Testator
           Jesus
           Christ
           ,
           Heb.
           9.17
           .
           And
           the
           Blood
           which
           he
           shed
           ,
           
             the
             Blood
             of
             the
             Everlasting
             Covenant
             ,
          
           Heb.
           13.20
           .
           
             and
             the
             Blood
             of
             the
             New
             Testament
             ,
             Matth.
          
           26.28
           .
           So
           that
           his
           charge
           of
           Socinianism
           ,
           doth
           not
           touch
           us
           ;
           for
           though
           we
           do
           not
           say
           ,
           That
           Christ
           procured
           the
           Covenant
           ,
           or
           that
           God
           should
           will
           to
           us
           ●hose
           mercies
           which
           are
           therein
           promised
           ;
           yet
           we
           say
           ,
           the
           effects
           of
           the
           Covenant
           ,
           or
           the
           mercies
           themselves
           ,
           were
           all
           of
           them
           obtained
           by
           the
           Blood
           of
           Christ
           ,
           as
           our
           deliverance
           from
           the
           curse
           ,
           inherent
           holiness
           ,
           &c.
           
           (
           3
           )
           The
           Covenant
           is
           said
           to
           be
           made
           with
           men
           ,
           when
           God
           doth
           confer
           upon
           men
           the
           benefits
           which
           are
           therein
           promised
           ,
           or
           at
           least
           makes
           them
           to
           know
           and
           understand
           their
           interest
           and
           propriety
           therein
           .
           Thus
           is
           that
           to
           be
           understood
           ,
           Isai.
           55.3
           .
           
             I
             will
             make
             an
             Everlasting
             Covenant
             ,
             i.
             e.
          
           I
           will
           fulfil
           my
           Everlasting
           Covenant
           ,
           or
           bestow
           upon
           you
           ,
           all
           those
           mercies
           which
           I
           have
           promised
           ,
           and
           which
           my
           Son
           hath
           purchased
           by
           shedding
           of
           his
           Blood.
           And
           thus
           we
           grant
           ,
           That
           God
           makes
           
           his
           Covenant
           with
           his
           people
           ,
           when
           he
           gives
           them
           Faith
           ,
           when
           he
           enables
           them
           to
           lay
           hold
           of
           it
           ,
           and
           to
           plead
           it
           at
           the
           Throne
           of
           Grace
           :
           now
           though
           in
           this
           sence
           God
           may
           be
           said
           to
           take
           men
           into
           Covenant
           ,
           when
           they
           doe
           beleeve
           ,
           yet
           will
           it
           not
           follow
           that
           the
           Spirit
           and
           Faith
           are
           not
           given
           by
           vertue
           of
           the
           Covenant
           which
           is
           made
           with
           us
           ;
           so
           that
           his
           retortion
           is
           pittifully
           unsuccessefull
           ,
           it
           gives
           not
           the
           least
           wound
           to
           the
           cause
           which
           we
           maintain
           .
        
         
           §
           .
           8.
           
           The
           second
           branch
           of
           his
           Answer
           is
           ,
           
             That
             upon
             a
             most
             serious
             perusall
             of
             these
             Texts
             ,
             I
             finde
             them
             so
             contradictory
             to
             Mr.
          
           Eyres
           
             purpose
             ,
             that
             I
             cannot
             but
             wonder
             what
             hee
             means
             to
             shelter
             his
             Opinion
             under
             the
             protection
             of
             it
             :
          
           I
           must
           needs
           say
           ,
           that
           after
           a
           most
           serious
           perusing
           of
           his
           papers
           ,
           I
           cannot
           be
           perswaded
           to
           be
           of
           his
           mind
           ,
           to
           think
           that
           these
           places
           are
           contradictory
           to
           the
           purpose
           ,
           for
           which
           I
           brought
           them
           ;
           but
           rather
           that
           they
           doe
           give
           in
           full
           evidence
           to
           the
           Proposition
           which
           I
           was
           to
           prove
           ,
           
             viz.
             That
             the
             spirit
             ,
             which
             works
             Faith
             is
             given
             us
             by
             vertue
             of
             the
             Covenant
             made
             with
             us
          
           ;
           But
           how
           doth
           Mr.
           W.
           prove
           the
           contradiction
           ?
           
             We
             shall
             find
          
           (
           saith
           he
           )
           
             in
             these
             words
             three
             things
             of
             distinct
             consideration
             ;
             the
             Conclusion
             of
             which
             is
             the
             only
             support
             of
             this
             feeble
             Argument
             .
          
           I
           cannot
           but
           wonder
           (
           and
           so
           I
           dare
           say
           doth
           the
           impartiall
           Reader
           )
           that
           Mr.
           W.
           should
           say
           the
           Text
           is
           contradictory
           to
           my
           purpose
           ,
           and
           yet
           confesse
           ,
           that
           it
           affords
           support
           unto
           my
           Argument
           ;
           for
           though
           no
           more
           then
           that
           ,
           which
           he
           cals
           ,
           the
           
             Conclusion
             of
             the
             Text
          
           doth
           afford
           it
           shelter
           ,
           yet
           is
           that
           sufficient
           to
           clear
           it
           from
           the
           guilt
           of
           a
           contradiction
           .
           But
           what
           are
           the
           three
           things
           which
           he
           finds
           in
           these
           Texts
           to
           ground
           his
           charge
           on
           ?
           1.
           (
           says
           he
           )
           
             There
             is
             the
             matter
             and
             blessings
             of
             the
             Covenant
             on
             Gods
             part
             ,
          
           I
           will
           be
           their
           God
           and
           they
           shall
           be
           my
           People
           ;
           
             in
             which
             words
             ,
             as
             many
             blessings
             temporall
             ,
             and
             eternall
             are
             promised
             ;
             so
             peculiarly
             pardon
             of
             sin
             ,
             &c.
          
           2.
           
           
             There
             is
             expressed
             the
             bond
             and
             condition
             of
             it
             ,
             on
             our
             part
             ,
             and
             that
             is
             Faith
             ,
             which
             is
             signified
             in
             those
             words
             ,
             of
             putting
             Gods
          
           Laws
           in
           our
           minds
           ,
           and
           writing
           them
           in
           our
           hearts
           .
           
             In
             these
             two
             things
             is
             the
             tenor
             ,
             and
             formality
             of
             the
             new
             Covenant
             ;
             they
             that
             beleeve
             ,
             the
             Lord
             will
             be
             their
             God
             ,
             and
             they
             shall
             be
             his
             People
             .
             But
          
           3.
           (
           says
           he
           )
           
             there
             is
             also
             a
             promise
             that
             God
             will
             worke
             this
             condition
             ,
             by
             which
             men
             shall
             have
             an
             interest
             in
             this
             Covenant
             ,
             and
             a
             right
             and
             title
             to
             the
             blessings
             of
             it
          
           ;
           I
           will
           put
           my
           
           Laws
           into
           their
           minds
           ,
           
             i.
             e.
             I
             will
             give
             them
             faith
             ;
             which
             Faith
             is
             not
             promised
             as
             an
             effect
             of
             the
             Covenant
             already
             made
             ,
             but
             as
             the
             means
             by
             which
             we
             are
             brought
             into
             Covenant
             ,
             and
             thereby
             invested
             in
             a
             right
             to
             all
             the
             blessings
             of
             it
             ,
          
           &c.
           should
           I
           grant
           all
           that
           he
           saith
           ,
           yet
           would
           it
           not
           one
           whit
           weaken
           our
           Assertions
           ,
           that
           this
           Covenant
           is
           made
           with
           us
           ,
           who
           are
           meant
           by
           the
           
             house
             of
             Israel
          
           ;
           and
           that
           the
           Spirit
           which
           works
           Faith
           ,
           is
           promised
           in
           this
           Covenant
           ,
           which
           Mr.
           W.
           cannot
           deny
           ,
           though
           hee
           would
           thrust
           it
           behind
           the
           doore
           ,
           saying
           ,
           
             that
             it
             is
             promised
             in
             the
             Covenant
             ,
             but
             not
             as
             a
             part
             of
             the
             Covenant
          
           ;
           I
           might
           easily
           shew
           ,
           that
           there
           are
           not
           so
           many
           lines
           as
           mistakes
           ,
           in
           this
           short
           discourse
           ;
           I
           professe
           I
           cannot
           but
           wonder
           at
           his
           boldnesse
           ,
           that
           he
           durst
           for
           his
           advantage
           to
           wrest
           ,
           and
           falsifie
           the
           words
           and
           tenor
           of
           the
           Covenant
           ,
           excluding
           the
           promise
           of
           Faith
           from
           the
           matter
           and
           blessings
           of
           it
           ,
           which
           is
           expressed
           more
           then
           once
           in
           these
           few
           words
           ,
           as
           in
           this
           clause
           ,
           ver
           .
           33.
           
           
             I
             wil
             put
             my
             Law
             in
             their
             inward
             parts
             ,
             and
             write
             it
             in
             their
             hearts
             ,
          
           by
           his
           own
           confession
           :
           And
           in
           that
           also
           ver
           .
           34.
           
           
             They
             shall
             know
             me
          
           ,
           which
           our
           Saviour
           expounds
           of
           beleeving
           in
           him
           .
           But
           to
           take
           things
           as
           they
           lie
           .
        
         
           1
           We
           deny
           that
           the
           whole
           matter
           ,
           and
           all
           the
           benefits
           of
           the
           Covenant
           on
           Gods
           part
           are
           confined
           to
           these
           words
           ,
           
             I
             will
             be
             their
             God
             ,
             and
             they
             shall
             be
             my
             people
          
           ;
           for
           though
           
             omne
             bonum
             ,
             est
             in
             summo
             bono
             ,
          
           and
           when
           this
           promise
           is
           put
           alone
           ,
           it
           may
           comprehend
           as
           much
           as
           Mr.
           W.
           speaks
           ,
           yet
           when
           other
           promises
           are
           joyned
           with
           it
           ,
           it
           denotes
           on
           ●●●ticular
           blessing
           ;
           either
           it
           relates
           to
           the
           formall
           part
           of
           mans
           happinesse
           ,
           which
           consists
           in
           the
           fruition
           and
           enjoyment
           of
           God
           ,
           or
           the
           knowledge
           of
           our
           interest
           and
           propriety
           in
           him
           e
           ;
           Thus
           ,
           
             I
             will
             be
             their
             God
          
           ,
           is
           as
           much
           as
           ,
           they
           shal
           know
           that
           I
           am
           their
           God
           ,
           and
           that
           they
           are
           my
           people
           *
           ;
           Or
           else
           ,
           
             I
             will
             be
             their
             God
             ,
             &c.
          
           imports
           as
           much
           as
           ,
           I
           will
           protect
           them
           ,
           and
           they
           shall
           worship
           me
           f
           .
           But
           say
           this
           Promise
           be
           as
           large
           as
           Mr.
           W.
           would
           make
           it
           ,
           though
           all
           blessings
           temporall
           and
           eternal
           be
           more
           generally
           included
           in
           it
           ,
           yet
           that
           hinders
           not
           ,
           but
           the
           other
           promises
           annexed
           thereunto
           ,
           doe
           also
           exhibit
           the
           matter
           and
           blessings
           of
           the
           New
           Covenant
           g
           .
           The
           same
           things
           often
           times
           in
           the
           Scripture
           are
           expressed
           ,
           first
           more
           generally
           ,
           and
           then
           more
           particularly
           .
        
         
           §
           .
           10.
           2.
           
           It
           is
           apparently
           false
           ,
           that
           in
           these
           words
           ,
           
             I
             will
             put
             
             my
             Laws
             in
             their
             mindes
             ,
             and
             write
             them
             in
             their
             hearts
             ,
          
           is
           expressed
           the
           bond
           and
           condition
           of
           the
           Covenant
           on
           our
           part
           ;
           for
           the
           words
           are
           a
           promise
           ,
           and
           not
           a
           precept
           ;
           the
           Lord
           declares
           what
           he
           himselfe
           will
           doe
           for
           them
           .
           If
           Mr.
           W.
           sees
           a
           condition
           in
           these
           words
           ,
           he
           hath
           found
           more
           then
           all
           the
           Divines
           that
           ever
           I
           met
           with
           .
           Dr.
           Twisse
           (
           his
           Predecessor
           )
           in
           his
           Answer
           to
           Arminius's
           Preface
           h
           ,
           reciting
           the
           tenor
           of
           the
           Covenant
           ,
           as
           it
           is
           in
           this
           place
           of
           
             Jeremy
             ,
             Isa.
          
           32.
           and
           Ezek.
           36.
           challengeth
           him
           to
           shew
           
             vel
             levissimam
             mentionem
             conditionis
          
           ,
           Dr.
           Preston
           i
           speaking
           of
           the
           Covenant
           which
           God
           hath
           made
           with
           his
           Elect
           ,
           sayes
           ,
           that
           it
           is
           Absolute
           ,
           and
           not
           conditionall
           ;
           for
           which
           he
           alleadgeth
           this
           place
           of
           
             Jeremy
             ,
             Ezek.
          
           36.
           &c.
           
           A
           learned
           man
           of
           the
           late
           Assembly
           in
           a
           Sermon
           before
           the
           Parliament
           then
           sitting
           k
           ,
           declared
           ,
           That
           all
           the
           promises
           of
           the
           New
           Covenant
           are
           absolute
           ,
           not
           onely
           
             citra
             meritum
          
           ,
           but
           
             citra
             conditionem
          
           ,
           without
           any
           pre-required
           conditions
           of
           us
           ;
           amongst
           many
           other
           places
           he
           cites
           this
           Text.
           Besides
           this
           ,
           I
           might
           adde
           abundance
           more
           .
           But
           I
           beleeve
           Mr.
           Baxter
           is
           
             instar
             omnium
          
           with
           Mr.
           W.
           Now
           he
           acknowledgeth
           l
           ,
           that
           this
           Text.
           with
           the
           like
           ,
           doth
           expresse
           an
           absolute
           Covenant
           .
           Mr.
           W.
           might
           as
           well
           say
           ,
           that
           the
           bond
           and
           condition
           of
           the
           Covenant
           on
           our
           part
           is
           expressed
           in
           these
           words
           ,
           
             they
             shall
             be
             my
             people
          
           ,
           or
           in
           the
           other
           clause
           ,
           
             I
             will
             be
             their
             God
          
           ,
           interpreting
           it
           by
           that
           of
           Hosea
           2.23
           .
           
             They
             shall
             say
             ,
             I
             am
             their
             God
          
           ;
           which
           one
           (
           I
           remember
           )
           would
           have
           to
           be
           the
           condition
           of
           the
           Covenant
           on
           our
           part
           ;
           so
           that
           according
           to
           their
           〈◊〉
           Interpretations
           ,
           the
           New
           Covenant
           shall
           consist
           only
           of
           conditions
           ,
           or
           of
           precepts
           imposed
           upon
           us
           ,
           without
           so
           much
           as
           one
           Promise
           of
           mercy
           to
           us
           ;
           and
           consequently
           ,
           the
           Covenant
           of
           Grace
           shall
           exhibit
           no
           Grace
           at
           all
           ;
           or
           at
           most
           ,
           much
           lesse
           then
           the
           Covenant
           of
           Works
           doth
           .
           If
           the
           Lord
           had
           meant
           that
           these
           words
           ,
           
             I
             will
             write
             my
             Laws
             in
             their
             hearts
             ,
             &c.
          
           should
           be
           the
           bond
           of
           the
           Covenant
           on
           our
           part
           ,
           he
           would
           have
           expressed
           it
           in
           such
           a
           manner
           ,
           
             If
             my
             Lawes
             be
             written
             in
             your
             hearts
             ,
             I
             will
             be
             your
             God
          
           ;
           the
           words
           are
           plainly
           a
           promise
           of
           Sanctification
           ,
           which
           is
           one
           principall
           benefit
           of
           the
           New
           Covenant
           .
        
         
           §
           .
           11.
           
           Whereas
           he
           adds
           ,
           
             That
             God
             doth
             here
             promise
             to
             work
             Faith
             ,
             which
             Faith
             is
             not
             promised
             as
             an
             effect
             of
             the
             Covenant
             ,
             but
             as
             the
             means
             ,
             by
             which
             we
             are
             brought
             into
             Covenant
          
           ;
           It
           being
           
           so
           crudely
           asserted
           ,
           a
           bare
           denial
           might
           serve
           the
           turn
           .
           But
           (
           1
           )
           I
           shall
           appeal
           to
           the
           indifferent
           Reader
           ,
           whether
           it
           doth
           not
           sound
           very
           harshly
           ,
           That
           the
           same
           words
           should
           be
           formally
           ,
           both
           a
           precept
           and
           a
           promise
           ,
           and
           that
           God
           should
           require
           a
           condition
           of
           us
           ,
           and
           yet
           promise
           to
           work
           it
           in
           us
           ?
           How
           shall
           we
           distinguish
           between
           precepts
           and
           promises
           ?
           Mr.
           W
           ,
           may
           be
           pleased
           to
           consider
           ,
           what
           some
           Grand
           Assertors
           of
           Conditions
           have
           said
           thereof
           m
           .
           (
           2
           )
           I
           would
           ask
           ,
           whether
           this
           promise
           of
           Faith
           be
           not
           a
           part
           of
           the
           New
           Covenant
           ?
           All
           the
           promises
           of
           God
           do
           belong
           ,
           either
           to
           the
           Covenant
           of
           Works
           ,
           or
           to
           the
           Covenant
           of
           Grace
           :
           It
           is
           no
           part
           of
           the
           Covenant
           of
           Works
           .
           Ergo
           ,
           It
           is
           a
           part
           of
           the
           Covenant
           of
           Grace
           .
           Now
           if
           the
           promise
           be
           a
           part
           of
           the
           New
           Covenant
           ,
           the
           thing
           promised
           is
           an
           effect
           of
           the
           Covenant
           ;
           or
           a
           benefit
           given
           ,
           by
           vertue
           of
           it
           .
           (
           3
           )
           I
           would
           ask
           ,
           whether
           the
           promise
           of
           Faith
           ,
           be
           not
           an
           effect
           of
           Christs
           death
           ?
           If
           it
           be
           ,
           then
           is
           it
           an
           effect
           of
           the
           Covenant
           already
           made
           ;
           for
           all
           the
           effects
           of
           his
           death
           ,
           are
           effects
           of
           the
           Covenant
           ,
           which
           was
           confirmed
           by
           his
           death
           ;
           who
           ,
           for
           this
           cause
           is
           called
           
             the
             Covenant
             ,
             Isa.
          
           42.6
           .
           &
           49.8
           .
           implying
           ,
           That
           all
           the
           benefits
           of
           the
           Covenant
           ,
           are
           the
           fruits
           and
           purchases
           of
           his
           death
           ;
           and
           that
           Christ
           hath
           not
           purchased
           any
           thing
           for
           us
           ,
           but
           what
           is
           promised
           in
           the
           Covenant
           ;
           the
           effects
           of
           the
           Covenant
           ,
           and
           the
           effects
           of
           Christs
           death
           are
           of
           equal
           latitude
           .
           (
           4
           )
           The
           Scripture
           no
           where
           affirms
           ,
           That
           Faith
           is
           promised
           as
           a
           means
           to
           bring
           us
           into
           Covenant
           ,
           or
           to
           invest
           us
           with
           a
           right
           and
           title
           thereunto
           .
           That
           which
           gives
           men
           interest
           in
           the
           Covenant
           ,
           is
           the
           good
           pleasure
           of
           God
           ,
           willing
           those
           blessings
           to
           them
           ;
           and
           the
           purchase
           which
           Christ
           hath
           made
           in
           their
           behalf
           ,
           who
           hath
           performed
           whatsoever
           was
           necessary
           by
           Divine
           constitution
           ,
           in
           order
           to
           our
           having
           of
           them
           .
           We
           grant
           ,
           That
           Faith
           is
           the
           means
           whereby
           we
           come
           to
           know
           our
           interest
           in
           the
           Covenant
           ,
           and
           in
           all
           the
           benefits
           thereof
           :
           But
           their
           saying
           ,
           
             That
             hereby
             we
             have
             ,
             or
             do
             obtain
             our
             interest
             and
             title
             to
             the
             Covenant
             ,
          
           hath
           not
           any
           ground
           that
           I
           finde
           in
           the
           Written
           Word
           .
           If
           any
           shall
           infer
           it
           from
           hence
           ,
           because
           it
           is
           said
           ,
           
             Believe
             ,
             and
             thou
             shalt
             be
             saved
          
           ;
           they
           may
           as
           well
           make
           Baptism
           ,
           Sanctification
           ,
           Perseverance
           ,
           &c.
           (
           to
           which
           the
           promise
           of
           Salvation
           is
           sometimes
           annexed
           )
           means
           ,
           to
           bring
           us
           into
           Covenant
           ,
           or
           to
           invest
           us
           with
           a
           right
           and
           title
           to
           the
           benefits
           of
           it
           ,
           and
           consequently
           no
           
           man
           shall
           have
           any
           interest
           in
           the
           Covenant
           as
           long
           as
           he
           lives
           ,
           and
           till
           these
           conditions
           be
           performed
           .
           To
           conclude
           ,
           If
           the
           promise
           of
           Faith
           be
           a
           part
           of
           the
           Covenant
           ,
           (
           as
           hath
           been
           shewed
           )
           then
           is
           it
           not
           a
           means
           to
           bring
           us
           into
           Covenant
           ,
           or
           to
           invest
           us
           with
           a
           title
           to
           the
           benefits
           of
           it
           ,
           because
           it
           is
           impossible
           that
           the
           same
           thing
           should
           be
           the
           means
           ,
           or
           cause
           of
           it self
           .
        
      
       
         
           CHAP.
           XVIII
           .
           Wherein
           Mr.
           Woodbridges
           Exposition
           of
           the
           New
           Covenant
           ,
           (
           mentioned
           
             Jere.
             31.33
          
           .
           and
           in
           other
           places
           )
           is
           further
           examined
           .
        
         
           THe
           Tenor
           of
           the
           New
           Covenant
           ,
           in
           the
           Prophet
           (
           whose
           words
           are
           punctually
           cited
           by
           the
           Apostle
           ,
           Heb.
           8.
           )
           runs
           thus
           ,
           
             This
             is
             the
             Covenant
             that
             I
             will
             make
             with
             the
             House
             of
          
           Israel
           ;
           
             after
             those
             days
             ,
             saith
             the
             Lord
             ,
             I
             will
             put
             my
             Law
             in
             their
             inward
             parts
             ,
             and
             write
             it
             in
             their
             hearts
             ,
             and
             will
             be
             their
             God
             ,
             and
             they
             shall
             be
             my
             people
             ;
             and
             ,
             &c.
             
          
           But
           now
           Mr.
           W.
           renders
           it
           thus
           ,
           [
           
             This
             is
             the
             Covenant
             which
             I
             will
             make
             with
             the
             House
             of
          
           Israel
           ;
           
             when
             I
             shall
             write
             my
             Laws
             in
             their
             hearts
             ,
             I
             will
             be
             their
             God
             ,
             &c.
          
           or
           ,
           
             This
             is
             the
             Covenant
             ,
             which
             I
             will
             make
             ,
             saith
             the
             Lord
             ,
             that
             giveth
             his
             Laws
             into
             their
             mindes
             ,
             and
             writeth
             them
             in
             their
             hearts
             ,
             &c.
          
           ]
           I
           know
           not
           what
           can
           be
           called
           wresting
           of
           the
           Scripture
           ,
           if
           this
           be
           not
           :
           If
           men
           may
           take
           the
           liberty
           ,
           to
           chop
           and
           change
           ,
           to
           adde
           or
           diminish
           from
           the
           Word
           ,
           at
           their
           pleasure
           ,
           nothing
           can
           certainly
           be
           concluded
           thence
           ;
           nay
           ,
           the
           Scripture
           might
           be
           made
           a
           shelter
           for
           the
           foulest
           Errors
           .
           It
           savors
           not
           of
           a
           spirit
           ,
           that
           trembles
           at
           the
           Word
           ,
           and
           believes
           that
           threatning
           ,
           Revel
           .
           22.18
           .
           to
           make
           so
           bold
           with
           the
           Oracles
           of
           God.
           The
           word
           [
           when
           ]
           is
           neither
           in
           ,
           nor
           agreeable
           to
           the
           Hebrew
           ,
           or
           Greek
           Text
           ,
           though
           he
           would
           make
           his
           Reader
           believe
           ,
           that
           it
           is
           in
           both
           .
           The
           Verbs
           in
           the
           first
           clause
           ,
           are
           not
           in
           the
           Present
           ,
           but
           Future
           tense
           ,
           as
           in
           the
           rest
           which
           follow
           .
           Besides
           his
           Paraphrase
           ,
           chargeth
           the
           Holy
           Ghost
           ,
           with
           a
           
           gross
           tautalogy
           ,
           if
           not
           a
           flat
           contradiction
           .
           The
           time
           of
           making
           this
           Covenant
           is
           signified
           in
           these
           words
           ,
           [
           
             After
             those
             days
          
           ]
           which
           undoubtedly
           ought
           to
           be
           referred
           unto
           the
           days
           of
           the
           Messiah
           ,
           in
           opposition
           to
           the
           times
           before
           ,
           when
           the
           Grace
           of
           this
           Covenant
           was
           not
           so
           clearly
           revealed
           ;
           so
           that
           it
           was
           needless
           he
           should
           adde
           [
           
             When
             I
             put
             my
             Laws
             ,
             &c.
          
           ]
           And
           if
           God
           makes
           not
           his
           Covenant
           with
           Spiritual
           Israel
           ,
           till
           he
           writes
           his
           Laws
           in
           their
           hearts
           ,
           then
           the
           former
           clause
           [
           
             After
             those
             dayes
          
           ]
           must
           either
           stand
           for
           nothing
           ,
           or
           else
           imply
           a
           falshood
           .
           In
           a
           word
           ,
           The
           unsoundness
           of
           this
           gloss
           ,
           doth
           appear
           from
           hence
           ,
           that
           these
           words
           are
           not
           onely
           here
           ,
           but
           in
           many
           other
           places
           ,
           mentioned
           as
           a
           distinct
           promise
           of
           the
           New
           Covenant
           ,
           and
           not
           as
           a
           bare
           connotation
           of
           the
           time
           ,
           or
           a
           Periphrasis
           of
           the
           person
           ,
           that
           makes
           the
           Covenant
           ,
           as
           Mr.
           W.
           carries
           it
           .
           See
           Deut.
           30.6
           .
           Ezek.
           36.26
           ,
           27.
           
           Jere.
           32.38
           ,
           39.
           where
           that
           promise
           ,
           which
           Mr.
           W.
           calls
           ,
           
             The
             matter
             or
             substance
             of
             the
             Covenant
             on
             Gods
             part
             ,
          
           is
           put
           first
           ,
           and
           the
           other
           which
           he
           calls
           the
           Condition
           ,
           is
           made
           as
           it
           were
           ,
           the
           Consequence
           of
           the
           former
           .
        
         
           §
           .
           2.
           
           The
           Scriptures
           he
           hath
           brought
           to
           countenance
           his
           new
           found
           interpretation
           of
           the
           Covenant
           ,
           will
           by
           no
           means
           shelter
           it
           ;
           as
           Jere.
           24.7
           .
           
             I
             will
             give
             them
             a
             heart
             to
             know
             me
             ,
             that
             I
             am
             the
             Lord
             ,
             and
             they
             shall
             be
             my
             people
             ,
             and
             I
             will
             be
             their
             God
             ;
             for
             they
             shall
             return
             unto
             me
             with
             their
             whole
             heart
             .
             [
             Where
          
           (
           says
           he
           )
           
             the
             condition
             on
             the
             peoples
             part
          
           of
           the
           Lords
           being
           their
           God
           ,
           
             is
             ,
             their
             returning
             with
             their
             whole
             heart
             .
          
           ]
           The
           affirmation
           is
           not
           so
           clear
           ,
           as
           not
           to
           need
           a
           proof
           ;
           that
           promise
           ,
           
             I
             will
             give
             them
             a
             heart
             to
             know
             me
             ,
          
           is
           (
           as
           hath
           been
           shewed
           ,
           )
           one
           principal
           blessing
           of
           the
           New
           Covenant
           ,
           the
           immediate
           effect
           whereof
           is
           ,
           
             Mens
             returning
             unto
             God
             with
             their
             whole
             heart
             .
          
           Now
           to
           call
           their
           
             returning
             unto
             God
          
           ,
           the
           condition
           of
           
             Gods
             being
             their
             God
          
           ,
           is
           as
           unhappy
           a
           mistake
           ,
           as
           his
           ,
           That
           set
           the
           Cart
           before
           the
           horse
           .
           Could
           they
           have
           returned
           to
           God
           ,
           unless
           God
           had
           returned
           to
           them
           *
           ?
           Are
           not
           Faith
           and
           Repentance
           ,
           the
           fruits
           of
           our
           Reconciliation
           ,
           by
           the
           blood
           of
           Christ
           ?
           
             God
             having
             given
             us
             his
             Son
             ,
             hath
             with
             him
             given
             us
             all
             things
             else
             ,
             Rom.
          
           8.32
           .
           Mr.
           ●alvin
           calls
           this
           blessing
           ,
           of
           
             Gods
             being
             our
             God
             ,
             Causam
             &
             principium
             omnium
             bonorum
             ,
             i.
             e.
          
           The
           cause
           and
           fountain
           of
           all
           other
           blessings
           ;
           and
           particularly
           ,
           
             of
             the
             renewing
             
             of
             our
             hearts
             ,
             and
             our
             returning
             unto
             God.
          
           Now
           the
           consequences
           and
           Effects
           of
           a
           Blessing
           ,
           are
           not
           the
           Conditions
           of
           it
           .
        
         
           §
           .
           3.
           
           His
           next
           Allegation
           from
           Heb.
           10.14
           ,
           &c.
           hath
           the
           fate
           ,
           to
           fall
           as
           short
           of
           the
           mark
           ,
           as
           the
           former
           did
           .
           For
           the
           Apostles
           scope
           there
           ,
           is
           not
           to
           shew
           in
           what
           order
           and
           method
           ,
           the
           benefits
           of
           the
           Covenant
           are
           bestowed
           upon
           us
           ,
           but
           that
           there
           needs
           no
           other
           Sacrifice
           for
           sin
           ,
           besides
           the
           Sacrifice
           which
           Christ
           hath
           offered
           ;
           which
           he
           proves
           ,
           because
           God
           in
           that
           Covenant
           ,
           which
           he
           promised
           to
           make
           with
           his
           people
           in
           the
           times
           of
           the
           New
           Testament
           ,
           declares
           ,
           That
           he
           will
           not
           onely
           
             give
             them
             a
             new
             heart
          
           ,
           but
           
             their
             sins
             and
             iniquities
             shall
             not
             be
             remembred
             any
             more
             .
          
           Now
           where
           there
           is
           no
           more
           remembrance
           of
           sin
           ,
           there
           needs
           no
           more
           Sacrifice
           for
           sin
           ;
           so
           that
           the
           words
           expressed
           ,
           are
           sufficient
           to
           compleat
           the
           sense
           without
           understanding
           of
           [
           
             then
             he
             saith
          
           ]
           or
           [
           
             then
             it
             followeth
          
           ]
           which
           Mr.
           W.
           hath
           added
           in
           the
           close
           of
           the
           sixteenth
           Verse
           .
           We
           may
           take
           them
           as
           they
           lie
           ,
           from
           Verse
           the
           fifteenth
           .
           Whereof
           (
           to
           wit
           ,
           of
           Christs
           perfect
           Sacrifice
           ,
           mentioned
           Vers.
           14.
           )
           
             the
             Holy
             Ghost
             is
             a
             witness
             to
             us
             ;
             for
             after
             he
             ,
             i.
             e.
          
           the
           Holy
           Ghost
           ,
           
             had
             said
             before
             ,
             This
             is
             the
             Covenant
             that
             I
             will
             make
             with
             them
             ,
          
           
           
             after
             those
             dayes
          
           ,
           (
           to
           wit
           ,
           of
           the
           Old
           Testament
           ,
           which
           are
           now
           expired
           )
           
             The
             Lord
             saith
             ,
             (
             viz.
          
           The
           Holy
           Ghost
           ,
           who
           is
           the
           Lord
           Jehovah
           ,
           and
           with
           the
           Father
           ,
           and
           Son
           ,
           the
           Author
           of
           the
           New
           Covenant
           .
           )
           
             I
             will
             put
             my
             Laws
             into
             their
             hearts
             ,
             and
             in
             their
             mindes
             will
             I
             write
             them
             ;
             and
             their
             sins
             and
             iniquities
             will
             I
             remember
             no
             more
             :
          
           So
           that
           I
           say
           ,
           there
           is
           no
           need
           that
           either
           of
           those
           clauses
           [
           
             Then
             he
             saith
             ,
             &c.
          
           ]
           should
           be
           foisted
           in
           between
           the
           16
           and
           17
           Verses
           .
           It
           seems
           to
           me
           ,
           That
           the
           Copulative
           [
           And
           ]
           is
           set
           as
           a
           bar
           ,
           to
           keep
           it
           forth
           ,
           shewing
           that
           the
           words
           in
           the
           17
           Verse
           ,
           ought
           to
           follow
           immediately
           upon
           the
           sixteenth
           .
           I
           grant
           that
           the
           promise
           of
           Remission
           ,
           is
           one
           of
           the
           
             most
             special
             ,
             and
             noble
             Blessings
             ,
          
           contained
           in
           that
           general
           promise
           ,
           
             I
             will
             be
             their
             God
          
           ;
           yet
           it
           doth
           not
           follow
           ,
           that
           Regeneration
           or
           Inherent
           holiness
           is
           required
           or
           promised
           ,
           as
           the
           means
           or
           qualification
           ,
           to
           obtain
           this
           Blessing
           .
           Pareus
           his
           Note
           upon
           the
           place
           is
           very
           sound
           ,
           That
           the
           Apostle
           here
           ,
           doth
           ground
           the
           promise
           of
           remission
           of
           sins
           ,
           
           upon
           that
           perfect
           oblation
           which
           Christ
           hath
           offered
           ,
           and
           not
           upon
           works
           of
           Sanctification
           ,
           which
           (
           according
           to
           
           Mr.
           Woodbridges
           Doctrine
           )
           is
           the
           immediate
           principle
           ,
           from
           whence
           it
           follows
           .
        
         
           §
           .
           4.
           
           His
           next
           Assertion
           [
           
             That
             in
             the
             New
             Covenant
             ,
             the
             giving
             of
             the
             first
             Grace
             ,
             is
             always
             promised
             ,
             not
             as
             a
             part
             of
             the
             Covenant
             ,
             but
             as
             a
             means
             and
             qualification
             on
             mans
             part
             ,
             for
             his
             entrance
             into
             Covenant
             ,
          
           ]
           is
           justly
           obnoxious
           unto
           more
           then
           one
           Exception
           .
        
         
           1.
           
           The
           work
           of
           Conversion
           ,
           or
           the
           renewing
           of
           our
           hearts
           ,
           i●
           unfitly
           called
           
             The
             first
             Grace
          
           ;
           For
           (
           1
           )
           to
           speak
           properly
           ,
           the
           first
           Grace
           ,
           is
           that
           ,
           which
           is
           Grace
           indeed
           b
           ,
           to
           wit
           ,
           the
           Everlasting
           Love
           ,
           Favor
           ,
           and
           Good-pleasure
           of
           God
           towards
           his
           people
           ;
           for
           this
           is
           the
           rise
           and
           fountain
           of
           all
           those
           mercies
           ,
           which
           we
           receive
           in
           time
           ,
           yea
           ,
           of
           Christ
           himself
           ,
           John
           3.16
           .
           Or
           (
           2
           )
           if
           by
           Grace
           ,
           we
           understand
           the
           Fruits
           and
           Effects
           of
           this
           Grace
           ,
           then
           certainly
           the
           precedenc●
           or
           priority
           must
           be
           given
           unto
           Jesus
           Christ
           ,
           for
           whose
           sake
           all
           other
           blessings
           are
           bestowed
           upon
           us
           ,
           Ephes.
           1.3
           .
           Or
           else
           (
           3
           )
           if
           by
           Grace
           we
           understand
           the
           Fruits
           and
           Effects
           of
           Christs
           death
           ,
           or
           the
           benefits
           which
           are
           freely
           given
           us
           for
           his
           sake
           ,
           even
           in
           this
           sense
           ,
           Inherent
           Sanctification
           is
           unduly
           put
           in
           the
           first
           place
           ,
           which
           is
           a
           consequent
           ,
           both
           of
           Justification
           and
           Adoption
           ,
           Gal.
           4.5
           ,
           6.
           
           Though
           it
           be
           promised
           in
           that
           place
           of
           Jeremy
           ,
           before
           Remission
           of
           sin●
           ,
           yet
           in
           other
           places
           it
           is
           put
           after
           it
           ;
           as
           Ezek.
           36.25
           ,
           26.
           
           Jere.
           32.38
           ,
           39.
           
           The
           Reason
           why
           this
           promise
           is
           sometimes
           put
           first
           ,
           may
           probably
           be
           ,
           because
           the
           Grace
           of
           Sanctification
           is
           most
           apt
           to
           affect
           our
           senses
           ,
           we
           do
           apprehend
           and
           perceive
           it
           ,
           before
           we
           come
           to
           know
           our
           Justification
           .
        
         
           §
           .
           5.
           2.
           
           It
           is
           utterly
           false
           ,
           
             That
             the
             giving
             of
             a
             new
             heart
             ,
             is
             not
             promised
             as
             a
             part
             of
             the
             Covenant
             ;
             but
             as
             a
             means
             on
             mans
             part
             ,
             for
             his
             entrance
             into
             Covenant
             :
          
           For
           (
           1
           )
           the
           Scripture
           no
           where
           affirms
           it
           ;
           and
           it
           is
           weakly
           concluded
           hence
           ,
           because
           it
           is
           sometimes
           mentioned
           ,
           first
           in
           the
           recital
           of
           the
           Covenant
           ,
           which
           is
           all
           he
           hath
           to
           pretend
           for
           this
           notion
           ,
           seeing
           that
           in
           other
           places
           ,
           the
           promise
           of
           Sanctification
           ,
           follows
           that
           of
           Justification
           ;
           from
           whence
           he
           may
           as
           well
           conclude
           ,
           that
           Justification
           is
           promised
           not
           as
           a
           part
           of
           the
           Covenant
           ,
           but
           as
           a
           means
           to
           intitle
           us
           unto
           Sanctification
           ;
           so
           that
           not
           onely
           ,
           the
           promise
           of
           Faith
           ,
           but
           of
           Remission
           also
           shall
           be
           excluded
           from
           being
           a
           part
           of
           the
           Covenant
           .
           
           (
           2
           )
           The
           promise
           of
           a
           new
           heart
           ,
           includes
           not
           onely
           the
           first
           act
           of
           Faith
           and
           Repentance
           ,
           but
           the
           continuance
           and
           increase
           of
           these
           Gifts
           ;
           so
           that
           either
           he
           must
           say
           ,
           that
           all
           the
           Promises
           of
           Sanctification
           ,
           which
           are
           included
           therein
           ,
           are
           no
           part
           of
           the
           Covenant
           ;
           or
           that
           the
           same
           promise
           is
           both
           a
           means
           to
           bring
           us
           into
           Covenant
           ;
           and
           a
           part
           of
           the
           Covenant
           ,
           
             i.
             e.
          
           it
           is
           a
           part
           ,
           and
           no
           part
           .
           I
           must
           confess
           ,
           that
           I
           never
           yet
           met
           with
           that
           man
           ,
           who
           had
           the
           forehead
           to
           deny
           ,
           that
           the
           promise
           of
           Faith
           ,
           and
           Repentance
           ,
           is
           a
           part
           of
           the
           New
           Covenant
           .
           (
           3
           )
           It
           seems
           to
           me
           an
           undeniable
           truth
           ,
           that
           the
           promises
           of
           Sanctification
           ,
           as
           well
           as
           of
           Justification
           ,
           are
           parts
           of
           the
           Covenant
           ,
           considering
           (
           1
           )
           that
           they
           have
           the
           same
           ground
           and
           foundation
           ,
           to
           wit
           ,
           the
           merit
           and
           purchase
           of
           Jesus
           Christ
           ;
           Christ
           hath
           merited
           Faith
           and
           Repentance
           ,
           no
           less
           then
           remission
           of
           sins
           .
           Now
           whatsoever
           Christ
           hath
           purchased
           ,
           the
           Covenant
           promiseth
           :
           All
           the
           effects
           of
           his
           death
           ,
           are
           equally
           parts
           of
           the
           New
           Covenant
           .
           (
           2
           )
           Both
           these
           promises
           have
           the
           same
           end
           and
           design
           ,
           viz.
           The
           glory
           of
           God.
           Faith
           and
           Repentance
           ,
           are
           not
           promised
           onely
           subserviently
           for
           our
           benefit
           ,
           but
           ultimately
           for
           the
           praise
           of
           his
           glory
           ,
           Tit.
           2.14
           .
           1
           Thes.
           4.3
           .
           (
           3
           )
           They
           are
           promised
           in
           the
           same
           manner
           ,
           as
           distinct
           ,
           and
           not
           as
           subordinate
           benefits
           ;
           he
           doth
           not
           say
           ,
           
             I
             will
             write
             my
             Laws
             in
             their
             hearts
             ,
          
           that
           
             I
             may
          
           pardon
           their
           sins
           and
           iniquities
           .
           But
           ,
           
             I
             will
             write
             my
             Laws
             ,
             &c.
             and
             their
             sins
             and
             iniquities
             ,
             I
             will
             remember
             no
             more
             .
          
        
         
           §
           .
           6.
           3.
           
           It
           sounds
           harshly
           ,
           
             That
             God
             promiseth
             Faith
             ,
             as
             a
             means
             on
             our
             part
             ,
             to
             bring
             us
             into
             Covenant
          
           ;
           for
           if
           God
           doth
           promise
           to
           bestow
           Faith
           ,
           it
           cannot
           properly
           be
           called
           a
           means
           on
           our
           part
           ,
           it
           were
           a
           means
           on
           our
           part
           ,
           if
           we
           performed
           it
           our selves
           ,
           and
           by
           our
           own
           strength
           ,
           as
           the
           condition
           required
           of
           .
           Adam
           ,
           should
           have
           been
           .
           For
           the
           removing
           of
           this
           rub
           ,
           I
           shall
           make
           it
           to
           appear
           ;
           that
           in
           the
           New
           Covenant
           ,
           there
           is
           no
           condition
           required
           on
           our
           part
           ,
           to
           give
           us
           a
           right
           ,
           and
           title
           to
           the
           blessings
           of
           it
           :
           But
           before
           we
           proceed
           ,
           we
           will
           give
           the
           Reader
           a
           brief
           account
           of
           those
           other
           Scriptures
           which
           Mr.
           W.
           hath
           alledged
           to
           prove
           ,
           That
           Faith
           is
           promised
           ,
           not
           as
           a
           part
           of
           the
           Covenant
           ,
           but
           as
           a
           means
           on
           our
           part
           ,
           to
           obtain
           the
           remission
           of
           sins
           :
           All
           which
           I
           finde
           have
           the
           same
           misfortune
           as
           the
           rest
           ,
           not
           to
           be
           able
           to
           bring
           forth
           the
           conclusion
           ,
           which
           his
           fancy
           hath
           begotten
           on
           them
           .
        
         
         
           That
           in
           
             Ezek
             ▪
          
           36.25
           ,
           26
           ▪
           27
           ,
           28.
           makes
           quite
           against
           him
           ;
           for
           there
           the
           Lord
           first
           promiseth
           to
           justifie
           us
           ,
           in
           those
           phrases
           of
           
             pouring
             out
             clean
             water
             upon
             us
             ,
             and
             of
             cleansing
             us
             from
             all
             our
             filthinesses
             ,
          
           Verse
           25
           ▪
           ●nd
           then
           to
           renew
           ,
           or
           sanctifie
           us
           ,
           Vers.
           26
           ,
           27.
           
           So
           that
           there
           is
           no
           colour
           to
           infer
           from
           hence
           ,
           that
           Sanctification
           ,
           or
           any
           part
           thereof
           ,
           is
           promised
           as
           a
           means
           to
           intitie
           us
           to
           Justification
           .
        
         
           §
           .
           7.
           
           The
           other
           two
           Texts
           ,
           are
           much
           to
           the
           same
           purpose
           ,
           
             scil
             .
             Ezek.
          
           11.19
           ,
           20.
           and
           chap.
           27.23
           ,
           24
           ,
           26
           ,
           27.
           where
           the
           Lord
           after
           he
           had
           promised
           unto
           his
           people
           many
           particular
           blessings
           (
           as
           that
           
             he
             would
             give
             them
             a
             new
             heart
             ,
             take
             away
             their
             stony
             heart
             ,
             make
             them
             walk
             in
             his
             Statutes
             and
             Ordinances
             ,
             that
             they
             should
             no
             more
             defile
             themselves
             with
             Idols
             ,
             that
          
           David
           ,
           
             i.
             e.
          
           Christ
           ,
           
             should
             be
             their
             King
             and
             Shepherd
             ,
             that
             his
             Tabernacle
             should
             be
             with
             them
             ▪
             i.
             e.
          
           He
           would
           dwell
           in
           them
           ,
           and
           walk
           in
           them
           ,
           2
           Cor.
           6.16
           .
           )
           He
           tells
           them
           ,
           
             That
             he
             will
             be
             their
             God
             ,
             and
             they
             shall
             be
             his
             people
          
           ;
           from
           whence
           Mr.
           W.
           would
           gather
           ,
           
             That
             God
             promiseth
             Faith
             ,
             not
             as
             a
             part
             of
             the
             Covenant
             ,
             but
             as
             a
             means
             to
             bring
             us
             into
             Covenant
             ,
             that
             God
             may
             be
             our
             God.
          
           How
           rational
           this
           Deduction
           is
           ,
           let
           the
           Re●der
           judge
           ,
           for
           if
           that
           promise
           ,
           
             I
             will
             be
             their
             God
          
           ,
           must
           be
           taken
           exclusively
           ;
           so
           that
           the
           promises
           preceding
           ,
           are
           no
           part
           of
           the
           Covenant
           ,
           then
           the
           promises
           of
           Justification
           ,
           Sanctification
           ,
           Perseverance
           ,
           &c.
           must
           be
           excluded
           from
           being
           parts
           of
           the
           Covenant
           .
           If
           he
           sayes
           ,
           that
           it
           onely
           excludes
           Faith
           ,
           I
           would
           ask
           
             quô
             jure
          
           ,
           what
           reason
           is
           there
           ▪
           that
           it
           should
           exclude
           Faith
           ,
           more
           then
           the
           other
           promises
           preceding
           ?
           If
           it
           includes
           the
           rest
           ,
           why
           not
           this
           ?
           But
           to
           draw
           to
           a
           conclusion
           ,
           we
           say
           ,
           that
           this
           promise
           ,
           
             I
             will
             be
             their
             God
             ,
             and
             they
             shall
             be
             my
             people
             ,
          
           may
           be
           taken
           ,
           either
           (
           1
           )
           more
           generally
           ,
           as
           comprehending
           all
           good
           things
           whatsoever
           ,
           as
           if
           the
           Lord
           after
           the
           enumeration
           of
           many
           particular
           benefits
           ,
           had
           summed
           up
           all
           in
           this
           .
           
             I
             will
             be
             their
             God
             ,
             q.
             d.
          
           They
           may
           expect
           as
           much
           good
           from
           me
           ,
           as
           the
           living
           God
           can
           bestow
           upon
           his
           people
           ,
           even
           this
           that
           hath
           been
           mentioned
           ,
           and
           all
           things
           else
           ;
           and
           in
           this
           sence
           the
           promise
           of
           Faith
           ,
           or
           the
           Spirit
           which
           works
           Faith
           ,
           is
           included
           in
           it
           ;
           or
           (
           2
           )
           it
           may
           be
           taken
           more
           restrictively
           ,
           as
           noting
           some
           particular
           benefit
           and
           priviledge
           distinct
           from
           the
           rest
           ,
           as
           that
           they
           shall
           worship
           him
           ,
           and
           he
           will
           protect
           and
           provide
           for
           
           them
           ;
           or
           else
           ,
           that
           they
           shall
           not
           onely
           have
           an
           interest
           in
           God
           ,
           but
           that
           they
           shall
           know
           it
           ,
           and
           live
           in
           the
           comfort
           of
           it
           .
        
         
           §
           .
           8.
           
           In
           the
           next
           place
           ,
           Mr.
           W.
           offers
           me
           his
           service
           ,
           to
           new
           mold
           my
           Argument
           ,
           and
           to
           cast
           it
           into
           a
           better
           form
           ,
           as
           thus
           ,
           
             They
             concerning
             whom
             God
             hath
             promised
             ,
             that
             he
             will
             give
             them
             Faith
             ,
             they
             are
             in
             Covenant
             before
             they
             believe
             ;
             but
             concerning
             the
             Elect
             ,
             God
             hath
             promised
             that
             he
             will
             give
             them
             Faith
             ,
             Ergo.
          
           But
           
             pace
             tanti
             viri
          
           ,
           I
           shall
           not
           accept
           his
           courtesie
           ,
           if
           he
           hath
           any
           minde
           to
           it
           ,
           as
           I
           have
           framed
           it
           ,
           the
           Law
           is
           open
           ,
           he
           may
           try
           his
           skill
           ;
           onely
           he
           may
           be
           pleased
           to
           remember
           ,
           that
           these
           Texts
           ,
           Jere.
           31.8
           .
           Heb.
           8.
           were
           not
           brought
           to
           prove
           that
           we
           are
           in
           Covenant
           before
           we
           believe
           ;
           but
           that
           the
           Spirit
           which
           works
           Faith
           ,
           is
           given
           by
           vertue
           of
           the
           Covenant
           made
           with
           us
           :
           As
           for
           that
           Argument
           which
           from
           these
           Texts
           he
           hath
           advanced
           against
           us
           ,
           together
           with
           the
           Auxiliaries
           ,
           which
           he
           hath
           placed
           in
           the
           rear
           ,
           I
           shall
           presently
           attend
           their
           motion
           ,
           having
           first
           given
           in
           my
           evidence
           ,
           to
           the
           cause
           depending
           ,
           
             That
             the
             New
             Covenant
             is
             not
             conditional
             ,
             and
             that
             in
             it
             ,
             God
             doth
             not
             require
             any
             restipulation
             from
             us
             ,
             to
             intitle
             us
             to
             the
             blessings
             of
             it
             :
          
           The
           contrary
           Assertion
           ,
           I
           conceive
           ,
           is
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           his
           whole
           discourse
           :
           For
           if
           there
           be
           no
           condition
           ,
           or
           restipulation
           required
           in
           the
           New
           Covenant
           ,
           there
           will
           be
           no
           need
           ,
           to
           make
           Faith
           the
           mears
           of
           our
           entrance
           into
           Covenant
           ,
           nor
           any
           absurdity
           in
           saying
           that
           our
           Justification
           in
           the
           sight
           of
           God
           precedes
           Faith.
           
        
      
       
         
           CHAP.
           XIX
           .
           Wherein
           is
           shewn
           ,
           That
           in
           the
           New
           Covenant
           there
           are
           no
           conditions
           required
           of
           us
           ,
           to
           invest
           us
           with
           a
           Right
           and
           Title
           ,
           to
           the
           blessings
           of
           it
           .
        
         
           BEfore
           I
           do
           give
           the
           Reasons
           of
           this
           Assertion
           ,
           I
           must
           crave
           the
           Readers
           patience
           ,
           whilest
           I
           tell
           him
           (
           1
           )
           what
           I
           mean
           by
           the
           New
           Covenant
           ,
           and
           (
           2
           )
           what
           I
           understand
           by
           a
           condition
           .
        
         
           1.
           
           By
           the
           New
           Covenant
           ,
           I
           mean
           that
           engagement
           which
           God
           
           hath
           laid
           upon
           himself
           ,
           to
           bestow
           on
           them
           for
           whom
           Christ
           hath
           died
           ,
           all
           good
           which
           is
           commensurate
           to
           their
           nature
           ,
           and
           by
           vertue
           whereof
           all
           blessings
           Corporal
           ,
           Spiritual
           ,
           and
           Eternal
           ,
           do
           flow
           down
           unto
           them
           .
           I
           call
           it
           an
           Engagement
           ,
           because
           God
           by
           promising
           makes
           himself
           a
           debtor
           ,
           though
           not
           to
           us
           ,
           yet
           unto
           himself
           ;
           being
           bound
           in
           justice
           to
           perform
           his
           Word
           and
           Promise
           .
           There
           are
           two
           principal
           Engagements
           ,
           which
           God
           hath
           laid
           upon
           himself
           ,
           in
           order
           to
           our
           Eternal
           Happiness
           ,
           to
           one
           of
           which
           all
           his
           promises
           may
           be
           reduced
           .
           The
           first
           is
           that
           Covenant
           which
           he
           made
           with
           the
           first
           Adam
           in
           the
           time
           of
           his
           innocency
           ;
           wherein
           God
           promised
           us
           life
           ,
           upon
           condition
           of
           our
           perfect
           obedience
           :
           This
           is
           called
           a
           Covenant
           of
           Works
           ,
           because
           the
           effects
           thereof
           do
           depend
           upon
           our
           works
           ;
           the
           promise
           is
           not
           in
           force
           ,
           nor
           have
           we
           any
           right
           to
           the
           Blessings
           ,
           until
           all
           those
           works
           are
           performed
           which
           are
           here
           required
           .
           Now
           this
           Covenant
           (
           saith
           the
           Apostle
           )
           
             became
             weak
             through
             the
             flesh
             ,
             i.
             e.
          
           It
           was
           altogether
           unable
           to
           give
           us
           life
           ,
           by
           reason
           of
           our
           default
           ,
           and
           not
           performing
           the
           condition
           required
           of
           us
           ;
           we
           have
           no
           benefit
           at
           all
           by
           this
           engagement
           ,
           and
           therefore
           the
           Lord
           made
           another
           Covenant
           with
           the
           second
           Adam
           ,
           that
           upon
           the
           making
           of
           his
           soul
           an
           offering
           for
           sin
           ,
           he
           would
           give
           unto
           his
           Seed
           ,
           viz.
           All
           the
           Elect
           ,
           Eternal
           life
           ,
           
             i.
             e.
          
           All
           good
           things
           whatsoever
           which
           they
           stand
           in
           need
           of
           .
           Now
           this
           we
           call
           
             The
             New
             Covenant
          
           ,
           because
           it
           succeeded
           in
           the
           place
           of
           the
           other
           ;
           and
           the
           
             Covenant
             of
             Grace
          
           ,
           because
           all
           the
           effects
           thereof
           ,
           do
           flow
           down
           unto
           us
           ,
           meerly
           from
           the
           favor
           of
           God
           ,
           and
           the
           merit
           of
           Christ.
           All
           the
           mercies
           we
           receive
           ,
           they
           are
           the
           fruits
           and
           effects
           of
           this
           engagement
           ,
           Zech.
           9.11
           .
           It
           is
           the
           onely
           plea
           we
           can
           use
           to
           God
           ,
           both
           for
           the
           things
           of
           this
           life
           ,
           and
           that
           which
           is
           to
           come
           ;
           and
           by
           vertue
           hereof
           ,
           we
           may
           claim
           and
           confidently
           expect
           from
           him
           all
           things
           whatsoever
           which
           we
           stand
           in
           need
           of
           ,
           and
           are
           good
           for
           us
           .
           Now
           I
           say
           ,
           that
           Promise
           or
           Covenant
           by
           vertue
           whereof
           ,
           we
           obtain
           both
           Grace
           and
           Glory
           ,
           good
           things
           ,
           present
           and
           future
           ,
           is
           not
           conditional
           to
           us
           ;
           I
           say
           ,
           to
           us
           ;
           for
           to
           Christ
           it
           was
           conditional
           ,
           though
           to
           us
           it
           be
           free
           ;
           to
           him
           it
           was
           a
           Covenant
           of
           Works
           ,
           though
           to
           us
           it
           be
           a
           Covenant
           of
           pure
           Grace
           ;
           there
           is
           not
           so
           much
           as
           one
           blessing
           doth
           descend
           to
           us
           ,
           but
           he
           hath
           dearly
           bought
           it
           ,
           even
           with
           the
           price
           of
           his
           own
           blood
           ;
           for
           which
           cause
           he
           is
           called
           the
           Mediator
           ,
           Witness
           ,
           and
           Surety
           of
           the
           New
           Covenant
           .
        
         
         
           §
           .
           2.
           2.
           
           When
           we
           say
           the
           New
           Covenant
           is
           not
           conditional
           ,
           we
           understand
           a
           condition
           in
           its
           proper
           and
           genuine
           sense
           ,
           as
           the
           Jurists
           use
           it
           ,
           in
           reference
           to
           mens
           contracts
           and
           bargains
           .
           
             A
             condition
          
           (
           saith
           Dr.
           Cawel
           a
           ▪
           )
           
             is
             a
             rate
             ,
             manner
             ,
             or
             Law
             annexed
             to
             mens
             acts
          
           (
           or
           grants
           )
           
             staying
             and
             suspending
             the
             same
             ,
             and
             making
             them
             uncertain
             ,
             whether
             they
             shall
             take
             effect
             ,
             or
             no.
          
           And
           our
           English
           Papinian
           b
           ,
           
             Conditio
             dicitur
             cum
             quid
             ,
             in
             casum
             incertum
             ,
             qui
             potest
             tendere
             ad
             esse
             ,
             aut
             non
             esse
             ,
             confertur
             .
          
           To
           the
           same
           purpose
           ,
           the
           Expositor
           of
           Law
           terms
           c
           ,
           
             A
             condition
             is
             a
             restraint
             or
             bridle
             ,
             annexed
             and
             joyned
             to
             a
             promise
             ,
             by
             the
             performance
             of
             which
             ,
             it
             is
             ratified
             and
             takes
             effect
             ,
             and
             by
             the
             non-performance
             of
             it
             ,
             it
             becomes
             voide
             ,
          
           the
           person
           to
           whom
           it
           is
           made
           shall
           receive
           no
           commodity
           or
           advantage
           by
           it
           :
           Hence
           is
           that
           Maxime
           amongst
           Lawyers
           ,
           
             Conditio
             ad
             impleri
             debet
             ,
             priusquàm
             sequatur
             effectus
             ,
             i.
             e.
          
           The
           condition
           must
           be
           performed
           ,
           b●fore
           the
           Grant
           or
           Promise
           becomes
           valid
           .
           In
           this
           sense
           we
           say
           ▪
           The
           Covenant
           which
           God
           made
           with
           Adam
           was
           conditional
           ,
           God
           annexed
           to
           the
           promise
           of
           Life
           ,
           the
           condition
           of
           Obedience
           .
           
             Do
             this
             ,
             and
             thou
             shalt
             live
          
           ;
           The
           stability
           ,
           and
           success
           of
           that
           promise
           ,
           did
           depend
           upon
           his
           performing
           of
           the
           condition
           ;
           he
           failing
           in
           his
           part
           ,
           the
           promise
           became
           voide
           .
           Now
           we
           deny
           ,
           that
           the
           blessings
           of
           the
           New
           Covenant
           ,
           do
           depend
           upon
           this
           ,
           or
           any
           other
           condition
           to
           be
           performed
           by
           us
           .
           Lawyers
           do
           distinguish
           of
           a
           twofold
           condition
           ,
           (
           1
           )
           Antecedent
           ,
           and
           (
           2
           )
           Consequent
           .
           The
           Antecedent
           condition
           being
           performed
           ,
           doth
           get
           ,
           or
           gain
           the
           thing
           ,
           or
           estate
           made
           upon
           condition
           ;
           the
           Consequent
           condition
           doth
           keep
           and
           continue
           it
           .
           As
           for
           instance
           ,
           If
           I
           fell
           a
           man
           a
           Farm
           ,
           on
           condition
           he
           shall
           pay
           me
           five
           hundred
           pounds
           present
           ,
           and
           forty
           shillings
           ,
           nay
           ,
           be
           it
           but
           six
           pence
           
             per
             annum
          
           for
           the
           future
           ;
           the
           payment
           of
           the
           five
           hundred
           pounds
           is
           the
           Antecedent
           condition
           ,
           which
           gives
           him
           possession
           of
           the
           Farm
           ;
           the
           forty
           shillings
           or
           six
           pence
           
             per
             annum
          
           is
           the
           Subsequent
           condition
           ,
           and
           that
           continues
           his
           possession
           ;
           and
           if
           he
           fail
           in
           this
           latter
           ,
           the
           Estate
           is
           forfeited
           ,
           and
           in
           Law
           I
           may
           re-enter
           upon
           the
           Farm
           ,
           as
           if
           no
           such
           bargain
           had
           been
           made
           between
           us
           .
           Now
           we
           say
           further
           ,
           That
           the
           Blessings
           of
           the
           New
           Covenant
           require
           not
           onely
           no
           Antecedent
           ,
           but
           no
           Subsequent
           condition
           to
           be
           performed
           by
           us
           ;
           there
           is
           nothing
           on
           our
           parts
           that
           procures
           our
           Right
           and
           Interest
           ,
           nor
           yet
           that
           continues
           
           and
           maintains
           our
           interest
           in
           them
           ;
           The
           Lord
           Jesus
           is
           both
           the
           Author
           and
           the
           Finisher
           of
           our
           Salvation
           ;
           it
           is
           by
           ,
           and
           through
           him
           ,
           that
           we
           are
           made
           Sons
           ,
           and
           doe
           continue
           Sons
           ;
           are
           made
           Righteous
           ,
           and
           doe
           continue
           Righteous
           ;
           that
           we
           Obtain
           ,
           and
           do
           Injoy
           all
           the
           effects
           of
           the
           New
           Covenant
           .
        
         
           §
           .
           3.
           
           I
           am
           not
           ignorant
           that
           the
           word
           Condition
           is
           sometimes
           taken
           improperly
           ,
           for
           that
           which
           is
           meerly
           an
           Antecedent
           ,
           though
           it
           contributes
           not
           the
           least
           efficiency
           ,
           either
           natural
           ,
           or
           morall
           ,
           towards
           the
           production
           of
           that
           which
           follows
           it
           :
           A
           condition
           properly
           taken
           ,
           is
           a
           moral
           efficient
           cause
           ,
           which
           produceth
           its
           effect
           by
           vertue
           of
           some
           compact
           ,
           agreement
           ,
           or
           constitution
           between
           persons
           ,
           
             omnis
             conditio
             antecedens
             est
             effectiva
          
           ,
           a
           condition
           properly
           so
           called
           ,
           is
           effective
           of
           that
           which
           is
           promised
           upon
           condition
           .
           Now
           I
           say
           ,
           not
           onely
           conditions
           in
           a
           proper
           sense
           ,
           but
           all
           certaine
           and
           constant
           Antecedents
           (
           though
           they
           are
           not
           expressed
           or
           included
           in
           their
           Federal
           constitution
           ,
           so
           as
           that
           the
           Promise
           doth
           depend
           upon
           them
           )
           may
           in
           a
           vulgar
           sense
           ,
           be
           called
           conditions
           of
           those
           things
           that
           follow
           them
           ;
           and
           in
           this
           sense
           our
           Divines
           doe
           commonly
           call
           one
           benefit
           of
           the
           Covenant
           a
           condition
           of
           the
           another
           ;
           as
           that
           which
           is
           given
           first
           ,
           of
           that
           which
           is
           given
           after
           .
           Thus
           Dr.
           Twisse
           d
           makes
           inherent
           holinesse
           to
           be
           
             causa
             dispositiva
          
           ,
           or
           the
           
             sine
             qua
             non
          
           ,
           (
           not
           of
           Justification
           )
           but
           of
           Salvation
           ,
           or
           Glorification
           ,
           because
           the
           one
           alwaies
           precedes
           the
           other
           :
           Many
           other
           do
           expresse
           themselves
           in
           the
           same
           manner
           .
           It
           is
           evident
           that
           some
           benefits
           of
           the
           New
           Covenant
           in
           their
           execution
           and
           accomplishment
           doe
           follow
           others
           ;
           though
           we
           have
           a
           right
           unto
           them
           all
           at
           once
           (
           for
           as
           much
           as
           that
           flowes
           immediately
           from
           the
           purchase
           which
           Christ
           hath
           made
           )
           yet
           we
           have
           not
           possession
           of
           them
           all
           at
           once
           ,
           but
           in
           that
           order
           and
           manner
           as
           God
           is
           pleased
           to
           bestow
           them
           :
           Christ
           hath
           procured
           both
           Grace
           and
           Glory
           for
           his
           Elect
           ,
           yet
           he
           gives
           Grace
           ,
           i.
           e.
           Gracious
           Quallifications
           ,
           as
           Knowledge
           ,
           Faith
           ,
           Love
           ,
           &c.
           before
           he
           brings
           them
           to
           the
           possession
           of
           Glory
           ;
           in
           which
           sense
           ,
           I
           conceive
           ,
           it
           is
           that
           the
           Scripture
           annexeth
           Salvation
           unto
           Faith
           ,
           and
           other
           works
           of
           inherent
           Holinesse
           ,
           Matth.
           5.
           
             pr.
             Heb.
          
           12.14
           .
           &c.
           because
           these
           are
           certain
           and
           infallible
           Antecedents
           in
           all
           that
           shall
           be
           saved
           e
           ;
           none
           (
           who
           live
           to
           years
           of
           understanding
           )
           are
           saved
           ,
           but
           they
           that
           doe
           beleeve
           the
           Gospell
           ,
           and
           shew
           forth
           the
           fruits
           of
           it
           in
           a
           suitable
           conversation
           :
           If
           in
           this
           sence
           onely
           ,
           Faith
           and
           Repentance
           be
           called
           conditions
           of
           the
           Covenant
           ,
           to
           wit
           ,
           because
           they
           
           are
           wrought
           in
           all
           those
           that
           do
           injoy
           the
           ful
           effect
           of
           the
           Covenant
           ,
           I
           will
           not
           contend
           .
        
         
           §
           .
           4
           ,
           Yet
           I
           think
           it
           fit
           rather
           to
           forbear
           this
           expression
           ,
           (
           1
           )
           Because
           it
           is
           so
           improper
           ,
           to
           call
           a
           part
           of
           the
           Covenant
           ,
           the
           condition
           of
           it
           ,
           Chamier
           ,
           though
           he
           often
           useth
           the
           expression
           ,
           yet
           hee
           acknowledgeth
           that
           Faith
           is
           called
           a
           condition
           ,
           
             verbis
             minus
             propriis
          
           
           ;
           And
           a
           little
           after
           ,
           
           
             Fidei
             conditio
             ,
             non
             est
             antecedens
             sed
             consequens
             ,
             non
             est
             causa
             salutis
             ,
             sed
             instrumentum
             apprehendendi
             gratiam
             ,
          
           i.
           e.
           
             Faith
             is
             not
             a
             proper
             antecedent
             condition
             ,
             but
             an
             improper
             or
             consequent
             condition
             ,
             it
             is
             not
             a
             cause
             of
             salvation
             ,
             but
             only
             the
             instrument
             whereby
             we
             receive
             and
             apply
             it
             .
          
           Mr.
           Rutherford
           himselfe
           ,
           though
           he
           cals
           them
           Libertines
           and
           Antinomians
           ,
           who
           say
           the
           Covenant
           of
           Grace
           is
           not
           conditionall
           ,
           yet
           almost
           in
           the
           same
           breath
           he
           hath
           let
           fall
           these
           words
           
           :
           
             To
             buy
             without
             mony
             ,
             and
             to
             have
             a
             sight
             of
             sin
             ,
             is
             the
             condition
             of
             our
             having
             the
             water
             of
             Life
             ,
             but
             the
             truth
             is
             ,
             it
             is
             an
             improper
             condition
             ,
             for
             both
             wages
             and
             worke
             is
             Free
             Grace
             .
          
           I
           confesse
           improper
           locutions
           ought
           to
           be
           borne
           with
           ,
           when
           they
           serve
           to
           illustrate
           truth
           ;
           but
           this
           I
           conceive
           doth
           exceedingly
           darken
           it
           .
           (
           2
           )
           Because
           of
           the
           advantage
           which
           the
           adversaries
           of
           the
           Gospel
           doe
           make
           of
           this
           expression
           ;
           were
           most
           of
           the
           ancient
           Fathers
           now
           alive
           ,
           to
           see
           what
           use
           the
           Papists
           and
           others
           doe
           make
           of
           their
           unwary
           sayings
           ,
           to
           patronize
           their
           Errors
           ,
           I
           am
           perswaded
           ,
           they
           would
           fill
           the
           world
           with
           their
           retractations
           and
           apologies
           .
           Have
           we
           not
           cause
           then
           to
           be
           careful
           in
           this
           matter
           ,
           when
           we
           see
           so
           many
           profligated
           Errors
           ,
           as
           Free-Will
           ,
           and
           Universall
           Redemption
           ,
           sheltering
           themselves
           under
           this
           expression
           ?
           But
           (
           3
           )
           That
           which
           moves
           me
           most
           ,
           is
           compassion
           to
           our
           vulgar
           hearers
           ;
           who
           when
           they
           hear
           men
           say
           ,
           that
           Faith
           ,
           Repentance
           ,
           &c.
           are
           conditions
           of
           the
           Covenant
           ,
           understand
           it
           no
           otherwise
           then
           in
           the
           most
           common
           acception
           ,
           and
           as
           the
           term
           Condition
           is
           used
           in
           reference
           to
           mens
           Contracts
           ,
           and
           as
           Obedience
           was
           the
           condition
           of
           the
           first
           Covenant
           ;
           whereby
           ,
           (
           as
           Luther
           hath
           observed
           h
           )
           they
           live
           stil
           in
           bondage
           ,
           not
           daring
           to
           take
           hold
           of
           the
           Promise
           ,
           because
           they
           doubt
           whether
           they
           have
           the
           condition
           ;
           All
           their
           endeavors
           after
           Faith
           ,
           and
           Holinesse
           are
           but
           mercinary
           and
           selfish
           ,
           they
           would
           not
           do
           the
           work
           ,
           but
           to
           get
           the
           wages
           .
        
         
           §
           .
           5.
           
           But
           this
           is
           not
           the
           matter
           ,
           that
           is
           now
           in
           question
           ,
           Our
           difference
           is
           not
           about
           words
           ,
           but
           things
           ,
           The
           Reader
           I
           suppose
           
           is
           sufficiently
           informed
           in
           what
           sence
           we
           deny
           ,
           that
           the
           New
           Covenant
           is
           conditional
           ,
           to
           wit
           ,
           in
           that
           manner
           as
           the
           first
           Covenant
           was
           ,
           which
           was
           properly
           conditional
           :
           and
           this
           perswasion
           I
           cannot
           but
           adhere
           to
           (
           notwithstanding
           al
           that
           I
           have
           seen
           or
           heard
           to
           the
           contrary
           )
           
             That
             in
             the
             New
             Covenant
             wherein
             God
             hath
             promised
             Life
             and
             Salvation
             unto
             sinners
             ,
             for
             whom
             Christ
             hath
             shed
             his
             blood
             ;
             and
             by
             vertue
             whereof
             they
             do
             obtain
             all
             good
             things
             present
             and
             future
             ,
             there
             is
             no
             condition
             required
             of
             them
             to
             obtain
             or
             procure
             the
             blessings
             that
             are
             therein
             promised
          
           ;
           For
           though
           God
           doth
           bestow
           upon
           us
           one
           blessing
           before
           another
           ,
           yet
           he
           gives
           not
           any
           one
           for
           the
           sake
           of
           another
           ,
           but
           all
           of
           them
           (
           even
           to
           our
           finall
           sitting
           down
           in
           Glory
           )
           are
           given
           us
           freely
           for
           the
           sake
           of
           Christ
           ;
           Glory
           it selfe
           is
           not
           only
           not
           for
           ,
           
             but
             not
             according
             to
             our
             works
             ,
          
           as
           the
           principle
           or
           rule
           ,
           by
           which
           God
           proportions
           his
           reward
           ,
           
             but
             according
             to
             his
             owne
             Mercy
             and
             Grace
             .
          
           My
           Reasons
           for
           the
           Thesis
           are
           .
        
         
           §
           .
           6.
           1.
           
           Because
           in
           all
           those
           places
           ,
           wherein
           the
           nature
           or
           tenor
           of
           the
           New-Covenant
           is
           declared
           ,
           there
           is
           not
           (
           as
           Dr.
           Twisse
           i
           hath
           observed
           )
           any
           mention
           at
           all
           of
           the
           least
           condition
           ,
           as
           Jer.
           31.33
           .
           Ezek.
           36.25
           .
           
             &c.
             Hos.
          
           2.18
           ,
           19
           ,
           20.
           in
           all
           which
           places
           ,
           with
           the
           like
           ,
           God
           promiseth
           to
           doe
           all
           in
           them
           and
           for
           them
           ;
           upon
           the
           last
           of
           those
           Texts
           Zanchius
           observes
           k
           ,
           
             Non
             ait
             si
             non
             resipueris
             ,
             recipiam
             te
             in
             gratiam
             ,
             &
             desponsabo
             ,
             sed
             absolute
             [
             ego
             te
             desponsabo
             ]
             est
             igitur
             absolutissima
             promissio
             ,
             qua
             sine
             ulla
             conditione
             promittit
             ▪
             Deus
             ,
             s●
             s●um
             populum
             ,
             in
             gratiam
             recepturum
             ,
             &
             servaturum
             ,
          
           &c.
           i.
           e.
           
             He
             doth
             not
             say
          
           ,
           if
           thou
           wilt
           repent
           ,
           
             I
             will
             receive
             thee
             into
             favor
             ,
             and
             betroth
             thee
             ;
             but
             absolutely
          
           [
           I
           will
           betroth
           thee
           &c.
           ]
           
             It
             is
             therefore
             a
             most
             absolute
             Covenant
             ,
             wherein
             God
             ,
             without
             any
             condition
             ,
             doth
             promise
             that
             he
             will
             receive
             his
             people
             into
             favor
             ,
             and
             save
             them
             .
          
           The
           same
           Author
           in
           another
           place
           l
           ,
           speaking
           of
           the
           Covenant
           which
           God
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.7
           .
           It
           is
           to
           be
           noted
           (
           saith
           he
           )
           
             that
             this
             Promise
             is
             altogether
             free
             ,
             absolute
             ,
             and
             without
             any
             condition
             ,
          
           which
           he
           proves
           by
           two
           Arguments
           ,
           one
           of
           which
           is
           ,
           
             Quoniam
             nullam
             plane
             in
             verbis
             foederis
             conditionem
             legimus
             ,
          
           i.
           e.
           
             Because
             in
             the
             words
             of
             the
             Covenant
             we
             finde
             no
             condition
             .
          
           And
           long
           before
           him
           that
           noble
           Champion
           of
           Grace
           against
           the
           
             Pelagians
             ,
             Prosper
          
           of
           Aquitan
           m
           (
           who
           lived
           about
           the
           year
           445.
           )
           
           
             Manet
             prorsus
             &
             quotidie
             impletur
             quod
             Abrahae
             dominus
             sine
             conditione
             promisit
             sine
             lege
             donavit
             :
             The
             Covenant
          
           (
           saith
           he
           )
           
             is
             still
             in
             force
             ,
             and
             is
             daily
             fulfilled
             ,
             which
             the
             Lord
             promised
             unto
          
           Abraham
           ,
           
             without
             any
             condition
             ,
             and
             established
             without
             a
             restipulation
             .
          
           Now
           if
           any
           shall
           say
           that
           these
           ,
           and
           such
           like
           Texts
           do
           not
           comprize
           the
           whole
           ,
           but
           onely
           a
           part
           of
           the
           New
           Covenant
           ,
           because
           God
           doth
           not
           say
           ,
           it
           is
           the
           whole
           Covenant
           .
           I
           Answer
           ,
           (
           1
           )
           That
           it
           is
           a
           meer
           shift
           ,
           like
           that
           of
           the
           Papists
           n
           against
           Justification
           by
           Faith
           alone
           ,
           because
           the
           word
           [
           Alone
           ]
           is
           not
           found
           in
           those
           Scriptures
           ,
           which
           the
           Protestants
           doe
           bring
           to
           prove
           it
           .
           Our
           Divines
           answer
           ,
           it
           is
           there
           virtually
           ,
           and
           by
           necessary
           consequence
           ,
           though
           not
           formally
           or
           litterally
           ;
           So
           say
           I
           ,
           when
           the
           Lord
           saith
           expressely
           ,
           
             This
             is
             my
             Covenant
          
           ;
           It
           is
           all
           one
           ,
           as
           if
           he
           had
           said
           ,
           
             This
             is
             my
             whole
             Covenant
          
           .
           Let
           our
           Adversaries
           shew
           us
           one
           place
           ,
           where
           any
           conditional
           Promise
           is
           called
           the
           New
           Covenant
           ,
           either
           in
           whole
           or
           in
           part
           .
           (
           2
           )
           That
           which
           they
           would
           make
           the
           Condition
           of
           the
           Covenant
           on
           our
           part
           ,
           is
           expressely
           promised
           to
           us
           ,
           no
           lesse
           then
           any
           other
           blessing
           ;
           and
           their
           saying
           that
           it
           is
           promised
           in
           the
           Covenant
           ,
           but
           not
           as
           a
           part
           of
           the
           Covenant
           ,
           hath
           been
           sufficiently
           disproved
           before
           .
        
         
           §
           .
           7.
           2.
           
           Because
           all
           those
           Covenants
           which
           God
           made
           to
           prefigure
           this
           Covenant
           ,
           were
           free
           and
           absolute
           ,
           without
           any
           Condition
           ;
           therefore
           the
           Covenant
           it selfe
           ,
           which
           was
           figured
           by
           them
           ,
           is
           much
           more
           so
           :
           It
           is
           not
           to
           be
           questioned
           but
           the
           substance
           hath
           as
           much
           Grace
           as
           the
           shadow
           .
           Now
           I
           say
           in
           those
           tipicall
           Covenants
           ,
           which
           God
           made
           with
           
             Noah
             ,
             Abraham
             ,
             Phineas
             ,
             David
             ,
             &c.
          
           there
           are
           no
           Restipulations
           o
           .
           The
           Covenant
           with
           Noah
           ,
           doth
           not
           run
           like
           that
           with
           
             Adam
             ,
             Do
             this
             ,
             and
             live
             ,
          
           but
           ,
           
             I
             will
             not
             destroy
             the
             earth
             ,
          
           &c.
           Gen.
           9.11
           .
           I
           confesse
           Rivet
           p
           saith
           ,
           the
           condition
           on
           Noahs
           part
           ,
           was
           
             ut
             justè
             ,
             &
             intigrè
             ambularet
             .
          
           But
           (
           1
           )
           God
           doth
           not
           say
           so
           ;
           the
           Lord
           doth
           not
           say
           ,
           
             I
             will
             make
             this
             Covenant
             with
             thee
             ,
             if
             thou
             wilt
             walke
             uprightly
             .
          
           (
           2
           )
           This
           Covenant
           was
           made
           not
           onely
           with
           Noah
           ,
           but
           with
           every
           
             living
             creature
          
           ,
           Vers.
           12.
           
           Now
           sensitive
           creatures
           could
           not
           performe
           any
           such
           Condition
           .
           (
           3
           )
           If
           the
           benefit
           of
           that
           Covenant
           had
           depended
           upon
           Noahs
           upright
           walking
           ,
           then
           upon
           Noahs
           fall
           ,
           V.
           21.
           the
           World
           should
           have
           been
           drowned
           again
           ;
           as
           death
           entred
           
           into
           the
           world
           upon
           the
           non-performance
           of
           Adams
           condition
           .
           The
           Covenant
           with
           
             Phinehas
             ,
             Num.
          
           25.
           is
           not
           like
           that
           which
           God
           made
           with
           Eli
           ,
           which
           was
           but
           a
           conditional
           and
           uncertain
           Covenant
           ,
           1
           Sam.
           2.30
           .
           So
           the
           Covenant
           which
           God
           made
           with
           David
           ,
           concerning
           the
           Kingdom
           ,
           is
           not
           like
           the
           Covenant
           which
           he
           made
           with
           Saul
           ,
           which
           was
           quickly
           voide
           ,
           because
           it
           depended
           upon
           his
           obedience
           ,
           1
           Sam.
           13.13
           ,
           14.
           which
           Davids
           did
           not
           ;
           and
           therefore
           the
           Covenant
           which
           God
           made
           with
           David
           ,
           is
           called
           
             The
             sure
             mercies
             of
             David
             ,
             Isa.
          
           54.3
           .
           God
           promised
           mercies
           unto
           Saul
           as
           well
           as
           unto
           David
           ,
           but
           they
           were
           not
           
             sure
             mercies
          
           q
           ,
           because
           they
           were
           conditional
           ,
           they
           were
           promised
           upon
           conditions
           to
           be
           performed
           by
           him
           ;
           but
           the
           Covenant
           with
           
             David
             ,
             was
             sure
             and
             stedfast
             ,
             Psal.
          
           89.28
           .
           because
           it
           depended
           not
           upon
           conditions
           on
           his
           part
           ;
           and
           therefore
           ,
           though
           he
           started
           aside
           as
           well
           as
           Saul
           ,
           yet
           the
           Covenant
           made
           with
           him
           was
           not
           thereupon
           dissolved
           ,
           and
           broken
           .
        
         
           §
           .
           8.
           3.
           
           Because
           if
           there
           were
           any
           condition
           required
           in
           the
           New
           Covenant
           to
           intitle
           us
           to
           the
           Blessings
           of
           it
           ,
           it
           would
           not
           be
           a
           Covenant
           of
           pure
           Grace
           ;
           so
           that
           the
           asserting
           of
           conditions
           in
           the
           New
           Covenant
           ,
           doth
           by
           necessary
           consequence
           overthrow
           the
           nature
           of
           it
           ;
           for
           as
           Austine
           hath
           observed
           ,
           
             Grace
             is
             not
             grace
             ,
             unless
             it
             be
             every
             way
             free
             ,
          
           and
           the
           Apostle
           before
           him
           ,
           Rom.
           11.6
           .
           
             If
             by
             grace
             ,
             then
             is
             it
             no
             more
             of
             works
             ,
             otherwise
             grace
             is
             no
             more
             grace
             ;
             but
             if
             it
             be
             of
             works
             ,
             then
             is
             it
             no
             more
             grace
             .
          
           Our
           Salvation
           is
           ascribed
           to
           Grace
           ,
           not
           onely
           inclusively
           ,
           but
           exclusively
           ,
           Ephes.
           2.8
           ,
           9
           ,
           Tit.
           2.5
           .
           All
           the
           Blessings
           of
           the
           New
           Covenant
           are
           called
           
             Gifts
             ,
             Rom.
          
           5.17
           ,
           18.
           
           &
           6.23
           .
           
             and
             gifts
             that
             are
             given
             freely
             ,
          
           1
           Cor.
           2.12
           .
           Rom.
           3.24
           .
           To
           give
           a
           thing
           freely
           ,
           and
           conditionally
           ,
           are
           contradictories
           ;
           he
           that
           parts
           with
           any
           thing
           upon
           conditions
           ,
           doth
           as
           it
           were
           sell
           it
           .
           The
           works
           and
           conditions
           which
           men
           perform
           ,
           in
           the
           Prophets
           phrase
           ,
           are
           their
           money
           .
           Isai.
           55.1
           ,
           2.
           
           
             A
             condition
             performed
             ,
             makes
             the
             thing
             covenanted
             for
             a
             due
             debt
             ,
             which
             the
             promiser
             is
             bound
             to
             give
          
           ;
           so
           that
           if
           the
           Blessings
           of
           the
           Covenant
           ,
           did
           depend
           upon
           conditions
           ,
           they
           would
           not
           be
           of
           grace
           ,
           but
           debt
           ;
           and
           men
           by
           performing
           those
           conditions
           ,
           would
           be
           ,
           at
           least
           in
           part
           ,
           their
           own
           Saviours
           .
           Now
           what
           can
           be
           imagined
           more
           derogatory
           to
           the
           Grace
           of
           God
           ?
        
         
         
           
           Object
           .
           
             True
             may
             some
             say
             ,
             it
             would
             derogate
             from
             the
             grace
             of
             God
             ,
             if
             we
             attributed
             such
             a
             meritoriousness
             unto
             these
             conditions
             ,
             as
             the
             Papists
             do
             unto
             works
             ;
             but
             we
             do
             not
             do
             so
             .
          
           To
           which
           I
           answer
           ,
           
           (
           1
           )
           That
           the
           Papists
           assert
           no
           other
           works
           and
           conditions
           to
           be
           necessary
           to
           Justification
           and
           Salvation
           ,
           then
           what
           our
           Adversaries
           do
           .
           (
           2
           )
           Neither
           Papists
           nor
           Arminians
           do
           ascribe
           any
           more
           meritoriousness
           to
           works
           ,
           then
           our
           opponents
           :
           They
           grant
           there
           is
           such
           an
           infinite
           distance
           and
           disproportion
           between
           the
           Blessing
           promised
           ,
           and
           the
           conditions
           required
           of
           us
           ,
           that
           in
           strictness
           of
           Justice
           they
           do
           not
           deserve
           it
           ,
           onely
           expacto
           ,
           seeing
           God
           is
           pleased
           to
           promise
           so
           largely
           upon
           condition
           of
           so
           small
           a
           pittance
           of
           service
           ,
           we
           may
           be
           said
           to
           merit
           by
           performing
           the
           condition
           ;
           and
           in
           this
           sence
           ,
           Mr.
           Baxter
           r
           will
           tell
           you
           ,
           That
           the
           performers
           of
           a
           condition
           ,
           may
           be
           said
           to
           merit
           the
           reward
           .
           The
           Papists
           never
           pleaded
           for
           merit
           upon
           any
           other
           account
           ;
           Mr.
           Calvin
           s
           observed
           long
           ago
           ,
           how
           much
           they
           please
           themselves
           with
           this
           simple
           shift
           ,
           supposing
           that
           hereby
           they
           shall
           evade
           whatsoever
           Arguments
           are
           brought
           against
           them
           :
           Though
           Mr.
           B.
           seems
           to
           mince
           the
           matter
           ,
           calling
           his
           conditions
           but
           a
           
             sine
             qua
             non
          
           ,
           and
           a
           
             Pepper
             corn
          
           t
           ,
           &c.
           he
           attributes
           as
           much
           ,
           if
           not
           more
           to
           works
           ,
           then
           the
           Papists
           ,
           Arminians
           ,
           and
           Socinians
           ,
           have
           done
           ;
           the
           Papists
           will
           not
           say
           ,
           That
           works
           do
           merit
           in
           a
           strict
           and
           proper
           sence
           .
           Smalzius
           u
           calls
           their
           
             fides
             formata
          
           ,
           a
           meer
           
             sine
             qua
             non
          
           ;
           and
           a
           known
           friend
           to
           the
           Remonstrants
           Doctrine
           amongst
           our selves
           w
           ,
           dubs
           it
           with
           no
           better
           name
           ,
           then
           
             a
             sleight
             ,
             unconsiderable
             ,
             despicable
             Pepper
             corn
             ,
             most
             pitifully
             unproportionable
             ,
             to
             the
             great
             rent
             which
             God
             might
             require
             ,
             and
             to
             the
             infinite
             treasure
             of
             glory
             he
             makes
             over
             to
             us
          
           :
           And
           again
           ,
           
             That
             mite
             of
             Obedience
             ,
             Faith
             and
             Love.
          
           But
           now
           Mr.
           B.
           goes
           a
           step
           beyond
           them
           ,
           in
           that
           he
           ascribes
           a
           meritoriousness
           to
           works
           ,
           which
           the
           Arminians
           ,
           and
           Socinians
           have
           not
           dared
           to
           do
           .
           (
           3
           )
           I
           would
           ask
           whether
           the
           condition
           required
           of
           Adam
           ,
           were
           meritorious
           of
           eternal
           life
           ?
           I
           presume
           no
           man
           will
           say
           it
           was
           ,
           in
           a
           strict
           and
           proper
           sense
           ,
           there
           being
           no
           proportion
           between
           the
           work
           and
           the
           wages
           ;
           but
           yet
           that
           condition
           did
           lessen
           the
           freeness
           of
           Divine
           Grace
           :
           The
           Grace
           of
           God
           was
           not
           manifested
           so
           much
           in
           saving
           man
           in
           that
           way
           ,
           as
           in
           giving
           life
           unto
           him
           freely
           .
           And
           therefore
           to
           put
           our
           Justification
           and
           Salvation
           upon
           the
           same
           terms
           ,
           
           must
           necessarily
           eclipse
           the
           Grace
           of
           God
           in
           the
           New
           Covenant
           .
        
         
           Object
           .
           
             But
             some
             may
             say
             there
             is
             a
             great
             difference
             ,
             the
             conditions
             required
             of
          
           Adam
           
             were
             legal
             conditions
          
           ;
           
           
             but
             the
             conditions
             which
             we
             stand
             for
             ,
             and
             assert
             in
             the
             New
             Covenant
             ,
             are
             Evangelical
             Conditions
             .
          
           I
           answer
           ,
           
           That
           the
           sound
           of
           words
           doth
           nothing
           at
           all
           alter
           the
           nature
           of
           things
           ;
           all
           conditions
           performed
           for
           life
           ,
           are
           legal
           conditions
           :
           The
           precepts
           both
           of
           Law
           and
           Gospel
           ,
           have
           the
           same
           matter
           ,
           though
           not
           the
           same
           end
           ;
           but
           when
           Gospel
           duties
           are
           made
           conditions
           of
           Justification
           and
           Salvation
           ,
           there
           is
           no
           difference
           .
        
         
           Object
           .
           
             Yes
             ,
             may
             some
             say
          
           ,
           
           
             Evangelical
             conditions
             are
             more
             facile
             and
             easie
             ,
             then
             the
             Legal
             were
             .
          
           Are
           they
           so
           !
           
           Let
           them
           consider
           again
           ,
           whether
           it
           be
           more
           easie
           for
           a
           man
           that
           is
           dead
           in
           trespasses
           and
           sins
           ,
           to
           believe
           in
           Christ
           ,
           to
           love
           God
           ,
           to
           hate
           sin
           ,
           to
           mortifie
           his
           lusts
           ,
           &c.
           then
           it
           was
           for
           Adam
           in
           his
           innocency
           (
           when
           he
           had
           a
           natural
           inclination
           to
           obey
           God
           )
           to
           abstain
           from
           the
           fruit
           of
           one
           Tree
           ,
           when
           he
           had
           a
           thousand
           besides
           ,
           as
           good
           as
           that
           ;
           there
           can
           be
           no
           condition
           imagined
           more
           facile
           and
           feasable
           ,
           then
           Adams
           was
           .
           But
           if
           it
           were
           so
           ,
           yet
           would
           the
           reward
           be
           debt
           ,
           and
           not
           grace
           :
           As
           he
           that
           hath
           his
           peny
           by
           contract
           ,
           hath
           as
           much
           right
           to
           it
           ,
           though
           he
           labored
           but
           an
           hour
           ,
           as
           if
           he
           had
           endured
           the
           heat
           of
           the
           whole
           day
           .
           We
           say
           ,
           
             Gradus
             non
             variat
             speciem
          
           ,
           it
           is
           not
           more
           grace
           ,
           but
           all
           grace
           ,
           that
           doth
           denominate
           the
           Covenant
           ,
           a
           Covenant
           of
           Grace
           .
        
         
           §
           .
           9.
           
           To
           these
           Reasons
           there
           might
           be
           added
           many
           more
           ;
           which
           because
           they
           have
           been
           mentioned
           before
           ,
           upon
           another
           occasion
           ,
           I
           shall
           not
           stand
           upon
           them
           .
        
         
           4.
           
           Because
           all
           the
           pretended
           conditions
           of
           the
           Covenant
           ,
           are
           promised
           in
           the
           Covenant
           :
           Now
           it
           is
           absurd
           to
           make
           any
           thing
           a
           cause
           of
           itself
           ,
           or
           a
           means
           and
           condition
           whereby
           it
           is
           procured
           .
        
         
           5.
           
           Because
           the
           asserting
           of
           conditions
           in
           the
           Covenant
           ,
           attributes
           unto
           men
           a
           power
           and
           ability
           to
           do
           good
           ,
           not
           onely
           before
           they
           are
           justified
           ;
           but
           before
           they
           believe
           :
           For
           if
           all
           the
           promises
           of
           the
           Covenant
           are
           conditional
           ,
           then
           the
           promise
           of
           Faith
           is
           conditional
           ,
           and
           consequently
           a
           man
           must
           be
           supposed
           able
           to
           perform
           some
           good
           and
           acceptable
           work
           to
           God
           before
           he
           believes
           ,
           whereas
           without
           Faith
           ,
           
             it
             is
             impossible
             to
             please
             God
             ,
             Heb.
          
           11.6
           .
           Conditions
           in
           a
           proper
           sence
           ,
           do
           necessarily
           infer
           the
           liberty
           of
           mans
           will
           
           unto
           that
           which
           is
           good
           ;
           for
           as
           the
           Remonstrants
           do
           define
           it
           ,
           
             A
             condition
             is
             a
             free
             act
             which
             we
             absolutely
             may
             perform
             ,
             or
             not
             perform
             ,
             by
             Freewil
             not
             acted
             ,
             by
             the
             predeterminating
             grace
             of
             God.
          
           A
           Conditional
           Covenant
           and
           Freewil
           ,
           are
           inseparable
           ;
           the
           former
           supposeth
           the
           latter
           :
           Whether
           Mr.
           W.
           will
           own
           the
           Consequence
           ,
           I
           am
           not
           able
           to
           say
           ;
           however
           ,
           that
           there
           is
           no
           such
           power
           ,
           or
           ability
           in
           the
           Natural
           man
           to
           do
           that
           which
           is
           good
           ,
           might
           be
           irrefragably
           demonstrated
           from
           sundry
           Scriptures
           ,
           as
           Gen.
           6.5
           .
           Eph.
           2.1
           ,
           2.
           1
           
           Cor.
           2.14
           .
           2
           Cor.
           3.5
           .
           Rom.
           7.18
           .
           Phil.
           2.13
           ,
           &c.
           
        
         
           6.
           
           Because
           if
           the
           Covenant
           were
           conditional
           ,
           no
           man
           in
           this
           life
           ,
           could
           attain
           to
           any
           assurance
           of
           his
           own
           interest
           in
           the
           blessings
           of
           it
           ,
           but
           must
           live
           always
           in
           a
           wavering
           and
           uncertain
           estate
           ,
           as
           to
           the
           hope
           of
           eternal
           life
           ;
           that
           hope
           of
           Salvation
           which
           is
           built
           upon
           conditional
           promises
           ,
           is
           (
           as
           Calvin
           observes
           )
           always
           wavering
           and
           tottering
           ;
           for
           conditional
           promises
           belong
           to
           none
           ,
           but
           unto
           them
           who
           have
           performed
           the
           condition
           :
           If
           remission
           of
           sins
           were
           promised
           unto
           us
           ,
           not
           absolutely
           but
           conditionally
           ,
           as
           upon
           condition
           that
           we
           do
           believe
           ,
           repent
           ,
           and
           persevere
           .
           Tum
           (
           says
           Rutherford
           x
           )
           
             remissa
             nulla
             omnino
             peccata
             sunt
             in
             hac
             vita
             ,
             &c.
             i.
             e.
             Then
             it
             must
             follow
             that
             no
             mans
             sins
             are
             remitted
             in
             this
             life
             ,
             no
             man
             is
             justified
             here
             ,
             which
             is
             contrary
             to
             many
             plain
             Scriptures
             ,
          
           as
           Rom.
           4.10
           .
           &
           5.1
           .
           &
           8.30
           .
           Ephes.
           1.7
           .
           1
           Cor.
           6.11
           .
        
         
           §
           .
           10.
           7.
           
           Because
           the
           Scripture
           shews
           ,
           that
           there
           is
           the
           same
           proportion
           ,
           between
           Adams
           conveying
           sin
           to
           his
           seed
           ,
           and
           Christs
           conveying
           Righteousness
           to
           his
           Seed
           ,
           Rom.
           5.16
           .
           The
           imputation
           of
           Adams
           sin
           did
           not
           depend
           upon
           the
           personal
           sinful
           acts
           of
           his
           posterity
           ,
           so
           neither
           doth
           the
           imputation
           of
           Christs
           Righteousness
           depend
           upon
           the
           good
           works
           and
           actions
           of
           Gods
           Elect
           ;
           but
           as
           by
           Adams
           sin
           ,
           all
           his
           posterity
           became
           actually
           sinners
           ,
           even
           they
           that
           
             had
             not
             sinned
             after
             the
             similitude
             of
             Adams
             transgression
             ,
             i.
             e.
          
           Actually
           in
           their
           own
           persons
           ;
           even
           so
           by
           Christs
           Righteousness
           all
           the
           Elect
           to
           the
           end
           of
           the
           world
           ,
           are
           constituted
           righteous
           ,
           before
           they
           have
           performed
           any
           works
           ,
           or
           conditions
           in
           their
           own
           persons
           .
        
         
           8.
           
           Because
           if
           the
           Covenant
           were
           conditional
           ,
           then
           Infants
           and
           Ideots
           ,
           though
           elected
           ,
           could
           have
           no
           interest
           in
           any
           of
           the
           blessings
           
           therein
           promised
           ,
           in
           regard
           they
           cannot
           perform
           the
           conditions
           ,
           upon
           which
           they
           do
           depend
           ;
           and
           consequently
           ,
           dying
           without
           Faith
           ,
           they
           must
           needs
           be
           damned
           .
        
         
           §
           .
           11.
           
           ●
           .
           and
           lastly
           ,
           If
           they
           to
           whom
           the
           Covenant
           belongs
           ,
           had
           a
           right
           and
           title
           to
           all
           the
           blessings
           of
           the
           Covenant
           ,
           before
           their
           believing
           ,
           and
           turning
           unto
           God
           ,
           then
           are
           there
           no
           conditions
           required
           on
           our
           part
           to
           intitle
           us
           to
           the
           blessings
           of
           it
           .
           But
           they
           to
           whom
           the
           Covenant
           belongs
           ,
           scil
           .
           the
           Elect
           ,
           had
           a
           right
           and
           interest
           in
           all
           the
           blessings
           of
           the
           Covenant
           before
           their
           believing
           ,
           
             &c.
             Ergo.
          
           The
           Assumption
           shall
           be
           proved
           in
           our
           Answer
           to
           that
           Argument
           which
           Mr.
           W.
           hath
           retorted
           upon
           us
           from
           Jere.
           31.
           wherewith
           we
           shall
           enter
           the
           lists
           in
           the
           next
           place
           .
        
      
       
         
           CHAP.
           XX.
           Wherein
           Mr.
           Woodbridges
           chief
           Argument
           against
           the
           Absoluteness
           of
           the
           New
           Covenant
           ,
           is
           answered
           ;
           and
           this
           Position
           
             [
             That
             God
             is
             the
             God
             of
             his
             people
             ,
             before
             they
             do
             believe
             and
             repent
             ]
          
           rescued
           from
           his
           contradictions
           .
        
         
           FRom
           the
           Scriptures
           before
           mentioned
           ,
           wherein
           the
           tenor
           of
           the
           Covenant
           is
           recited
           ,
           Mr.
           W.
           hath
           advanced
           this
           Argument
           against
           us
           ,
           
             If
             God
             be
             not
             the
             God
             of
             any
             ,
             nor
             they
             his
             people
             before
             they
             believe
             ,
             then
             none
             are
             in
             Covenant
             with
             God
             before
             they
             believe
             ;
             but
             God
             is
             not
             the
             God
             of
             any
             before
             they
             believe
             .
          
           Ergo.
           
             As
             for
             the
             Proposition
          
           (
           says
           he
           )
           
             he
             is
             destitute
             of
             sense
             that
             shall
             deny
             it
          
           ;
           I
           say
           so
           too
           ,
           if
           that
           clause
           of
           
             Gods
             being
             the
             God
             of
             any
             ,
          
           be
           taken
           comprehensively
           ,
           and
           in
           its
           full
           latitude
           ,
           for
           their
           having
           interest
           in
           God
           ,
           and
           in
           all
           the
           blessings
           which
           God
           hath
           intended
           to
           his
           people
           ;
           but
           if
           it
           be
           taken
           for
           the
           actual
           enjoyment
           and
           possession
           of
           any
           one
           ,
           or
           more
           ,
           of
           those
           blessings
           (
           as
           sometimes
           it
           is
           )
           he
           is
           as
           much
           destitute
           of
           sense
           that
           shall
           affirm
           it
           ;
           for
           then
           the
           sense
           of
           it
           ,
           is
           this
           ,
           If
           none
           do
           know
           ,
           or
           have
           the
           comfort
           of
           this
           priviledge
           ,
           
             that
             God
             is
             their
             God
          
           before
           they
           believe
           ,
           then
           
           none
           are
           in
           Covenant
           with
           God
           before
           they
           believe
           ;
           this
           consequence
           is
           false
           ;
           for
           there
           is
           a
           wide
           difference
           between
           having
           an
           interest
           in
           God
           ,
           and
           the
           blessings
           of
           his
           Grace
           ;
           and
           our
           knowledge
           thereof
           ,
           or
           our
           enjoyment
           of
           those
           blessings
           .
           Interest
           and
           Possession
           ,
           are
           not
           equipollent
           and
           reciprocal
           ;
           God
           may
           promise
           some
           one
           benefit
           ,
           in
           order
           to
           our
           possession
           ,
           and
           enjoyment
           of
           others
           ,
           though
           not
           to
           give
           us
           a
           right
           and
           interest
           in
           them
           .
           We
           say
           ,
           that
           by
           Faith
           we
           have
           the
           knowledge
           and
           comfort
           of
           that
           reconciliation
           which
           Christ
           hath
           made
           between
           God
           and
           us
           ,
           though
           we
           cannot
           say
           ,
           that
           we
           obtain
           a
           right
           and
           interest
           therein
           by
           Faith
           :
           Thorough
           Faith
           we
           come
           to
           know
           ,
           that
           God
           is
           our
           God
           ,
           though
           our
           believing
           doth
           not
           make
           him
           to
           be
           our
           God.
           But
           the
           Assumption
           ,
           
             viz.
             That
             God
             is
             not
             the
             God
             of
             any
             before
             they
             believe
             ,
          
           is
           obvious
           unto
           just
           Exception
           ,
           which
           he
           hath
           endeavored
           to
           prove
           after
           this
           manner
           ;
           
             If
             God
             promise
             to
             give
             Faith
             ,
             that
             we
             may
             be
             his
             people
             ,
             and
             he
             our
             God
             ,
             then
             till
             that
             Faith
             be
             given
             ,
             he
             is
             not
             our
             God
             ,
             nor
             we
             his
             people
             :
             But
             God
             promiseth
             to
             give
             Faith
             ,
             that
             he
             may
             be
             our
             God
             ,
             and
             we
             his
             people
             ,
             Jere.
          
           31.33
           .
           Heb.
           8.10
           .
           
             Ezek
             ▪
          
           11.19.20
           .
           &
           36.25
           ,
           
             &c.
             &
          
           37.23
           ,
           24
           ,
           26
           ,
           27.
           
           We
           have
           shewn
           before
           ,
           that
           the
           Scriptures
           mentioned
           do
           utterly
           refuse
           to
           protect
           the
           Minor
           ;
           and
           that
           all
           the
           particular
           promises
           contained
           in
           them
           ,
           are
           parts
           or
           effects
           of
           the
           Covenant
           ,
           and
           not
           means
           to
           bring
           us
           into
           Covenant
           .
           The
           having
           of
           a
           new
           heart
           doth
           not
           make
           God
           to
           be
           our
           God
           ;
           but
           because
           he
           is
           our
           God
           ,
           he
           gives
           us
           that
           blessing
           ,
           and
           all
           things
           else
           .
        
         
           §
           .
           2.
           
           That
           
             God
             is
             the
             God
             of
             his
             people
             before
             they
             do
             believe
             ,
             and
             are
             converted
             ,
          
           is
           evident
           unto
           me
           from
           these
           grounds
           .
        
         
           First
           ,
           If
           God
           be
           their
           God
           ,
           whom
           he
           doth
           peculiarly
           love
           ,
           and
           whom
           he
           hath
           chosen
           ,
           and
           separated
           to
           himself
           from
           the
           rest
           of
           mankinde
           ,
           then
           is
           the
           Lord
           a
           God
           unto
           some
           before
           they
           believe
           ;
           the
           consequence
           is
           clear
           ,
           because
           God
           hath
           loved
           and
           chosen
           some
           in
           that
           manner
           from
           everlasting
           ,
           Jere.
           31.3
           .
           Eph.
           1.4
           .
           Now
           this
           was
           not
           an
           ordinary
           common
           love
           ,
           such
           as
           he
           bears
           unto
           all
           Creatures
           ,
           but
           a
           peculiar
           distinguishing
           love
           ,
           whereby
           he
           willed
           to
           them
           the
           greatest
           good
           ,
           even
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           mentioned
           Eph.
           2.4
           .
           See
           John
           17.23
           ,
           24.
           
           But
           God
           is
           their
           God
           whom
           he
           doth
           peculiarly
           love
           ,
           and
           hath
           chosen
           and
           separated
           to
           himself
           ,
           Ergo.
           For
           what
           is
           it
           to
           have
           the
           Lord
           for
           our
           God
           ,
           but
           to
           be
           appropriated
           
           to
           God
           ,
           to
           have
           such
           an
           interest
           in
           God
           ,
           as
           others
           have
           not
           ,
           to
           be
           the
           objects
           of
           his
           speciall
           love
           ?
           It
           was
           Israels
           prerogative
           above
           all
           the
           Nations
           of
           the
           world
           ,
           that
           they
           had
           
             the
             Lord
             to
             be
             their
             God
          
           ;
           now
           the
           Lord
           became
           their
           God
           ,
           
             by
             setting
             his
             love
             upon
             them
             ,
          
           and
           
             chusing
             them
             to
             be
             a
             peculiar
             people
             to
             himself
             ,
          
           Deut.
           7.6
           ,
           7
           ,
           8.
           and
           by
           
             separating
             them
             from
             other
             people
             ,
             Lev.
          
           20.24
           ,
           25.
           
           The
           Lord
           ,
           Ezek.
           16.8
           .
           declares
           concerning
           spirituall
           
             Israel
             ,
             that
             they
             became
             his
             ,
          
           whilst
           they
           were
           in
           
             their
             blood
          
           ,
           that
           ere
           ever
           they
           were
           washed
           and
           adorned
           (
           had
           any
           amiable
           qualities
           in
           them
           )
           
             he
             sware
             unto
             them
             ,
             and
             entred
             into
             Covenant
             with
             them
          
           ;
           which
           swearing
           as
           it
           refers
           to
           spiritual
           Israel
           must
           be
           understood
           of
           that
           Oath
           which
           he
           made
           to
           Christ
           ,
           concerning
           the
           blessing
           of
           his
           seed
           .
           The
           Prophet
           infers
           this
           their
           relation
           unto
           God
           from
           his
           
             everlasting
             love
             ,
             Jer.
          
           31.1.3
           .
           The
           Apostle
           likewise
           Rom.
           8.31
           .
           grounds
           the
           Saints
           interest
           in
           God
           ,
           or
           their
           having
           God
           to
           be
           with
           them
           ,
           upon
           his
           eternall
           and
           unchangeable
           good
           will
           ,
           towards
           them
           ,
           even
           before
           he
           spared
           his
           Son
           to
           dye
           for
           them
           .
           So
           2
           Tim.
           2.19
           .
           
             The
             foundation
             of
             God
             standeth
             sure
             ;
             the
             Lord
             knoweth
             them
             that
             are
             his
          
           ;
           Implying
           ,
           that
           the
           election
           ,
           and
           fore-knowledge
           of
           God
           doth
           make
           men
           his
           .
        
         
           §
           .
           3.
           
           Secondly
           ,
           If
           the
           Lord
           be
           a
           God
           ,
           not
           onely
           to
           his
           people
           ,
           but
           to
           their
           seed
           also
           ,
           then
           is
           he
           a
           God
           to
           some
           before
           they
           beleeve
           ;
           But
           he
           is
           a
           God
           not
           onely
           to
           his
           people
           who
           are
           called
           ,
           and
           doe
           beleeve
           ,
           but
           to
           their
           seed
           who
           are
           not
           called
           ,
           and
           do
           not
           yet
           beleeve
           ,
           Ergo.
           The
           Lord
           promised
           Abraham
           ,
           that
           he
           would
           be
           ,
           not
           only
           his
           God
           ,
           but
           the
           God
           of
           his
           seed
           ;
           the
           seed
           of
           Abraham
           did
           not
           then
           beleeve
           ,
           yet
           the
           Lord
           stiles
           himself
           their
           God.
           And
           the
           Apostle
           tels
           those
           converts
           Act.
           2.39
           .
           
             That
             the
             Promise
             was
             to
             them
             ,
             and
             to
             their
             children
          
           :
           Now
           what
           was
           that
           Promise
           ,
           but
           
             Ero
             Deus
             tuus
             &
             seminis
             tui
             ?
          
           If
           our
           opposers
           say
           ,
           That
           God
           was
           not
           the
           God
           of
           their
           children
           ,
           untill
           they
           were
           called
           ,
           they
           will
           be
           guilty
           of
           the
           same
           Tautalogy
           which
           they
           charge
           upon
           the
           Anti-pedo-baptists
           :
           upon
           this
           ground
           it
           is
           ,
           that
           the
           children
           of
           beleeving
           Parents
           are
           admitted
           to
           baptisme
           ,
           before
           they
           beleeve
           ;
           because
           God
           hath
           declared
           ,
           that
           hee
           is
           their
           God.
           
        
         
           §
           .
           4.
           
           Thirdly
           ,
           They
           whom
           the
           Lord
           hath
           purchased
           to
           be
           a
           peculiar
           people
           to
           himselfe
           ,
           have
           the
           Lord
           to
           be
           their
           God
           ;
           But
           God
           
           hath
           purchased
           some
           to
           be
           a
           peculiar
           people
           to
           himself
           before
           they
           beleeve
           ,
           Ergo.
           The
           major
           is
           evident
           ,
           for
           when
           a
           man
           makes
           a
           Purchase
           ,
           he
           obtains
           a
           legall
           right
           and
           propriety
           in
           the
           thing
           purchased
           ;
           
             Quod
             venditur
             transit
             in
             potestatem
             ementis
             .
          
           And
           therefore
           the
           Apostle
           concludes
           from
           hence
           ,
           
             that
             we
             are
             not
             our
             own
             but
             Gods
             ,
          
           because
           ,
           
             we
             are
             bought
             with
             a
             price
             ,
          
           1
           Cor.
           6.19
           ,
           20
           ,
           The
           minor
           is
           undeniable
           ,
           That
           God
           did
           purchase
           us
           before
           we
           do
           beleeve
           ,
           even
           when
           he
           gave
           himselfe
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             Ransome
             for
             us
          
           ,
           2
           Tim.
           2.6
           .
           
             he
             bought
             us
          
           (
           saith
           the
           Apostle
           )
           
             with
             his
             precious
             blood
          
           ,
           1
           Pet.
           1.18
           ,
           19.
           thereby
           we
           were
           made
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             peculiar
             people
             ,
             Tit.
          
           2.14
           .
           Though
           he
           had
           not
           immediately
           upon
           the
           payment
           of
           the
           price
           ,
           the
           possession
           of
           us
           ,
           yet
           thereby
           he
           obtained
           a
           right
           to
           us
           ;
           we
           became
           his
           in
           right
           ,
           though
           not
           in
           injoyment
           ;
           It
           was
           here
           ,
           as
           with
           a
           man
           that
           buyes
           a
           Living
           ,
           and
           payes
           down
           the
           price
           ,
           he
           hath
           immediately
           a
           right
           to
           it
           ,
           though
           he
           hath
           not
           the
           present
           possession
           of
           it
           ;
           he
           may
           call
           it
           his
           own
           ,
           though
           it
           be
           not
           in
           his
           hands
           .
        
         
           §
           .
           5.
           
           Fourthly
           ,
           If
           we
           recive
           all
           good
           things
           from
           God
           ;
           yea
           ,
           Faith
           it selfe
           ,
           upon
           this
           account
           ,
           because
           we
           are
           his
           people
           ,
           then
           God
           is
           our
           God
           before
           wee
           beleeve
           ;
           But
           wee
           receive
           all
           good
           things
           from
           God
           ,
           even
           Faith
           it selfe
           ,
           meerly
           upon
           this
           account
           ,
           because
           we
           are
           his
           people
           ,
           as
           Gal
           4.6
           .
           
             Because
             yee
             are
             Sons
             ,
             God
             hath
             sent
             forth
             the
             Spirit
             of
             his
             Son
             ,
             into
             your
             hearts
             .
          
           They
           were
           Sons
           before
           they
           received
           the
           Spirit
           of
           his
           Son.
           So
           Isa.
           48.17
           .
           
             I
             am
             the
             Lord
             thy
             God
             which
             teacheth
             thee
             to
             profit
             ,
             scil
             .
          
           By
           my
           word
           and
           works
           ;
           by
           which
           means
           men
           are
           brought
           to
           Faith
           and
           Repentance
           :
           No
           reason
           can
           be
           given
           why
           one
           man
           profits
           by
           the
           Word
           ,
           and
           another
           doth
           not
           ,
           but
           because
           the
           Lord
           is
           a
           God
           to
           one
           ,
           and
           not
           to
           the
           other
           ;
           he
           hath
           chosen
           one
           ,
           and
           not
           the
           other
           ,
           Act
           13.48
           .
           
             as
             many
             as
             were
             ordained
             unto
             eternall
             life
             ,
          
           i.
           e.
           chosen
           and
           separated
           from
           the
           rest
           of
           mankind
           ,
           to
           be
           a
           peculiar
           people
           unto
           God
           ;
           beleeved
           .
        
         
           §
           .
           6.
           
           Fifthly
           ,
           If
           none
           can
           ,
           or
           do
           Beleeve
           and
           Repent
           ,
           but
           they
           to
           whom
           the
           Lord
           doth
           manifest
           this
           Grace
           ,
           That
           he
           is
           their
           God
           ,
           then
           the
           Lord
           is
           our
           God
           before
           we
           beleeve
           and
           repent
           ;
           But
           none
           do
           or
           can
           beleeve
           and
           repent
           ,
           but
           they
           to
           whom
           God
           doth
           reveale
           and
           manifest
           this
           Grace
           ;
           
             Ergo.
             We
             chuse
             him
             ,
             because
             hee
             hath
             chosen
             us
             ;
             and
             love
             him
             ,
             because
             he
             hath
             loved
             us
             first
             ,
          
           
           Joh.
           15.16
           .
           1
           Joh.
           4
           10.19
           .
           In
           Hos.
           2.23
           .
           saith
           the
           Lord
           ;
           
             I
             will
             have
             mercy
             upon
             her
             ,
             that
             had
             not
             obtained
             mercy
             ;
             and
             I
             will
             say
             to
             them
             which
             were
             not
             my
             people
             ,
             thou
             art
             my
             people
             ,
             and
             they
             shall
             say
             ,
             Thou
             art
             my
             God.
          
           I
           have
           observed
           that
           Expositors
           generally
           ,
           doe
           take
           notice
           of
           the
           order
           of
           the
           words
           .
           As
           Mr.
           Burroughs
           a
           ,
           
             God
             must
             begin
             with
             us
             ,
             we
             cannot
             begin
             and
             say
             ,
          
           Thou
           art
           my
           God
           ;
           
             but
             God
             must
             begin
             with
             us
             first
             ,
             and
             say
             ,
          
           You
           are
           my
           people
           .
           And
           Dr.
           Rivet
           b
           ,
           
             Hic
             ord●
             est
             considerandus
             ,
             &c.
             
             The
             order
             of
             the
             words
             ought
             diligently
             to
             be
             observed
             ,
             It
             is
             God
             that
             begins
             and
             calls
             them
             his
             people
             :
             who
             being
             made
             his
             people
             through
             Grace
             ,
             doe
             by
             Faith
             give
             their
             consent
             ,
             and
             own
             him
             for
             their
             God.
          
           And
           Zanchy
           c
           to
           the
           same
           purpose
           ,
           The
           order
           of
           the
           words
           shewes
           ,
           
             That
             God
             doth
             first
             prevent
             us
             with
             his
             Grace
             ,
             and
             makes
             us
             his
             people
             ,
             then
             follows
             the
             assent
             of
             our
             Faith
             ,
             whereby
             we
             acknowledge
             and
             imbrace
             him
             for
             our
             God.
          
           So
           that
           our
           Faith
           ,
           doth
           not
           make
           him
           to
           be
           our
           God
           ,
           but
           suppose
           he
           is
           so
           .
        
         
           §
           .
           7.
           
           Sixthly
           ,
           They
           to
           whom
           God
           is
           a
           Father
           ,
           and
           a
           Shepherd
           ,
           have
           the
           Lord
           for
           their
           God
           ;
           But
           God
           was
           our
           Father
           ,
           and
           Shepherd
           before
           we
           beleeved
           ,
           Ergo.
           All
           the
           Elect
           are
           the
           Sheep
           ,
           and
           Children
           of
           Jesus
           Christ.
           They
           are
           his
           
             Sheep
             ,
             Joh.
          
           10.15
           .
           
             I
             lay
             down
             my
             life
             for
             my
             Sheep
             ,
          
           he
           laid
           down
           his
           life
           ,
           not
           onely
           for
           them
           that
           were
           then
           called
           ,
           but
           for
           them
           that
           were
           to
           be
           called
           afterwards
           ,
           so
           ver
           .
           16.
           
           
             Other
             sheep
             I
             have
             ,
             which
             are
             not
             of
             this
             fold
          
           ;
           The
           Elect
           Gentiles
           were
           his
           sheep
           ,
           before
           they
           were
           brought
           into
           his
           Fold
           ,
           scil
           .
           the
           visible
           communion
           of
           Saints
           .
           They
           are
           also
           called
           his
           
             Seed
             and
             Children
             ,
             Isa.
          
           53.10
           .
           and
           Heb.
           2.13
           .
           
             Behold
             I
             ,
             and
             the
             children
             which
             God
             hath
             given
             mee
             :
          
           Hee
           speaks
           of
           all
           
             those
             Sons
             ,
             whom
             he
             was
             to
             bring
             unto
             Glory
             ,
             ver
             .
          
           10.
           
           So
           Jer.
           3.19
           .
           
             Thou
             shalt
             call
             me
             ,
             my
             Father
          
           ;
           Their
           calling
           him
           Father
           ,
           did
           not
           make
           ,
           but
           suppose
           him
           to
           be
           their
           Father
           ,
           and
           in
           this
           respect
           he
           is
           called
           an
           
             Everlasting
             Father
             ,
             Isa.
          
           9.6
           .
        
         
           §
           .
           8.
           
           Mr.
           W.
           tels
           us
           ,
           
             That
             he
             hath
             onely
             one
             observation
             to
             adde
             ,
             which
             the
             most
             learned
             among
             the
             Jewish
             ,
             and
             Christian
             writers
             ,
             doe
             often
             take
             notice
             of
             ,
             and
             that
             is
             this
             ,
             [
             That
             God
             is
             never
             said
             to
             be
             our
             God
             in
             reference
             to
             his
             giving
             of
             the
             first
             Grace
             ,
             but
             onely
             in
             reference
             to
             the
             blessing
             ,
             which
             he
             promiseth
             to
             them
             that
             have
             Faith
          
           ]
           Heb.
           11.16
           .
           
             He
             is
             not
             our
             God
             ,
             
             that
             he
             may
             give
             us
             Faith
             ,
             but
             is
             every
             where
             said
             to
             give
             us
             Faith
             ,
             that
             he
             may
             be
             our
             God
             ,
          
           1
           Pet.
           2.10
           .
           I
           acknowledge
           that
           Mr.
           W.
           is
           a
           learned
           man
           ,
           yet
           I
           know
           it
           is
           much
           above
           his
           reach
           to
           determine
           ,
           who
           are
           the
           
             most
             learned
          
           amongst
           the
           Jewish
           ,
           and
           Christian
           Writers
           ;
           who
           as
           yet
           hath
           not
           looked
           into
           the
           tenth
           part
           of
           either
           :
           As
           for
           the
           Jewish
           Doctors
           ,
           I
           suppose
           no
           man
           will
           think
           them
           competent
           Judges
           of
           Gospel
           verities
           ;
           and
           I
           must
           confesse
           ,
           that
           too
           many
           of
           our
           Christian
           Writers
           are
           leavened
           over-much
           with
           a
           Jewish
           legal
           spirit
           ;
           However
           if
           he
           had
           pointed
           to
           the
           Authors
           that
           make
           this
           Observation
           ,
           I
           should
           have
           weighed
           the
           grounds
           whereon
           they
           lay
           it
           ;
           the
           names
           of
           men
           ,
           though
           never
           so
           learned
           ,
           weigh
           lighter
           then
           a
           feather
           in
           matters
           of
           Faith.
           If
           hee
           took
           up
           his
           Observation
           upon
           trust
           from
           Grotius
           (
           as
           I
           suspect
           he
           did
           )
           I
           shall
           presume
           once
           more
           ,
           to
           advice
           him
           to
           take
           heed
           of
           tampering
           with
           the
           Notions
           of
           that
           learned
           Apostate
           .
        
         
           §
           .
           9.
           
           I
           have
           shewed
           already
           that
           sundry
           Godly
           and
           Learned
           men
           are
           of
           another
           mind
           ,
           who
           exclude
           all
           manner
           of
           Conditions
           from
           the
           New
           Covenant
           ,
           and
           consequently
           do
           make
           Faith
           a
           part
           of
           the
           Covenant
           ,
           and
           not
           the
           means
           to
           bring
           us
           into
           Covenant
           ;
           to
           which
           there
           might
           be
           added
           many
           more
           ,
           as
           Luther
           d
           ,
           
             The
             Promises
             of
             the
             Law
             are
             conditionall
             ,
             promising
             life
             ,
             not
             freely
             ,
             but
             to
             such
             as
             fulfill
             the
             Law
             ,
             and
             therefore
             they
             leave
             mens
             Consciences
             in
             doubt
             ,
             for
             no
             man
             fulfilleth
             the
             Law
             ;
             But
             the
             Promises
             of
             the
             New
             Testament
             have
             no
             such
             Condition
             joyned
             unto
             them
             ,
             nor
             require
             any
             thing
             of
             us
             ,
             nor
             depend
             upon
             any
             Condition
             of
             our
             worthinesse
             ,
             but
             bring
             ,
             and
             give
             unto
             us
             freely
             ,
             Forgivenesse
             of
             sins
             ,
             Grace
             ,
             Righteousnesse
             ,
             and
             Life
             everlasting
             for
             Christs
             sake
             ,
          
           &c.
           
           Melancton
           speaks
           as
           fully
           to
           the
           purpose
           e
           ,
           
             Men
             commonly
          
           (
           saies
           he
           )
           
             doe
             imagine
             that
             the
             Gospell
             is
             a
             conditionall
             Promise
             ;
             but
             this
             conceit
             is
             to
             be
             rooted
             out
             of
             them
             .
             —
             The
             Gospell
             offers
             remission
             of
             sins
             and
             Eternal
             Life
             ,
             without
             the
             Condition
             of
             our
             works
             .
          
           And
           again
           f
           ,
           
             Our
             Obedience
             is
             neither
             the
             Cause
             ,
             nor
             the
             Condition
             ,
             for
             which
             wee
             are
             accepted
             before
             God.
          
           So
           
             P.
             Martyr
          
           g
           ,
           
             Wee
             deny
          
           (
           sayes
           he
           )
           
             That
             the
             Covenant
             of
             God
             concerning
             the
             remission
             of
             sinnes
             hath
             any
             Condition
             annexed
             unto
             it
             .
          
           And
           Olevian
           h
           ,
           
             The
             whole
             frame
             ,
             or
             substance
             of
             the
             New
             Covenant
             ,
             is
             without
             any
             Condition
             .
             
             Estius
          
           puts
           this
           question
           i
           ,
           
             How
             the
             New
             Testament
             can
             be
             called
             a
             Covenant
             ,
             seeing
             it
             contains
             onely
             a
             most
             free
             promise
             ,
             whereas
             Covenants
             do
             consist
             of
             conditions
             on
             both
             parts
             ?
             We
             may
             not
             answer
          
           (
           says
           he
           )
           
             that
             good
             works
             are
             the
             condition
             thereof
             ,
             seeing
             that
             works
             themselves
             are
             contained
             in
             the
             promise
             of
             the
             New
             Testament
             :
             But
          
           (
           says
           he
           )
           
             the
             word
          
           [
           Berith
           ]
           
             doth
             not
             onely
             signifie
             a
             Covenant
             in
             a
             strict
             sense
             ,
             which
             consists
             of
             mutual
             conditions
             ,
             but
             it
             single
             promise
             which
             is
             free
             from
             all
             conditions
             ;
             and
             such
             a
             Covenant
             is
             that
             which
             we
             call
             the
             New
             Testament
             ,
          
           viz.
           
             Promissio
             Dei
             prorsus
             absoluta
             &
             gratuita
          
           ;
           to
           wit
           ,
           
             That
             promise
             of
             God
             which
             is
             altogether
             free
             and
             absolute
             .
          
           With
           him
           agrees
           Dr.
           Ames
           k
           ,
           who
           addes
           ,
           
             That
             the
             New
             Covenant
             is
             more
             properly
             called
             a
             Testament
             ,
             then
             a
             Covenant
          
           ;
           because
           a
           Will
           or
           Testament
           bequeaths
           Legacies
           ,
           without
           any
           office
           or
           condition
           of
           the
           Legatees
           .
           And
           Beza
           l
           ,
           
             The
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             used
          
           Gal.
           3.14
           .
           
             doth
             not
             signifie
          
           (
           says
           he
           )
           
             any
             promise
             ,
             but
             that
             which
             is
             altogether
             free
             ,
             in
             which
             respect
             it
             is
             opposed
             to
             the
             Law
             ;
             for
             the
             promises
             of
             the
             Law
             have
             conditions
             annexed
             to
             them
             ;
             and
             therefore
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             whereby
             the
             New
             Covenant
             is
             signified
             ,
             is
             better
             rendred
             Promise
             ,
             then
             Covenant
             .
          
           But
           to
           avoide
           proli●ity
           ,
           I
           shall
           desire
           the
           Reader
           at
           his
           leisure
           to
           peruse
           Junius
           his
           Second
           Oration
           
             De
             foedere
             novo
          
           ,
           prefixt
           to
           his
           Enarrations
           on
           the
           four
           first
           Psalms
           ,
           who
           being
           so
           great
           a
           Linguist
           and
           Lawyer
           ,
           his
           Judgement
           in
           this
           point
           ,
           ought
           the
           more
           to
           be
           regarded
           .
           It
           may
           be
           Mr.
           B.
           and
           Mr.
           W.
           will
           place
           them
           but
           in
           the
           form
           of
           ignorant
           and
           
             unstudied
             Divines
          
           ;
           Though
           they
           do
           ,
           it
           hath
           been
           sufficiently
           confirmed
           ,
           with
           the
           authority
           of
           a
           greater
           Doctor
           .
           And
           if
           
             we
             receive
             the
             witness
             of
             men
             ,
             the
             witness
             of
             God
             is
             greater
             ,
          
           1
           John
           5.9
           .
        
         
           §
           .
           10.
           
           The
           Scriptures
           which
           Mr.
           W.
           hath
           brought
           ,
           do
           no
           whit
           help
           him
           ,
           as
           Heb.
           11.16
           .
           where
           it
           is
           said
           ,
           
             God
             was
             not
             ashamed
             to
             be
             called
             the
             God
             of
          
           Abraham
           ,
           Isaac
           ,
           and
           Jacob
           ,
           who
           were
           believers
           ;
           Ergo
           ,
           (
           says
           he
           )
           
             God
             is
             not
             the
             God
             of
             any
             ,
             before
             they
             do
             believe
             :
          
           He
           might
           reason
           as
           well
           ,
           a
           Father
           acknowledgeth
           and
           stands
           by
           his
           son
           ,
           when
           he
           is
           in
           distress
           ,
           Ergo
           ,
           He
           was
           not
           his
           father
           before
           .
           The
           scope
           of
           the
           place
           ,
           is
           not
           to
           shew
           when
           God
           did
           become
           their
           Father
           ,
           but
           rather
           the
           faithfulness
           and
           condescendence
           
           of
           God
           towards
           his
           people
           in
           their
           low
           estate
           m
           ,
           for
           though
           they
           were
           pilgrims
           and
           strangers
           in
           the
           world
           ,
           hated
           ,
           and
           despised
           of
           all
           ,
           yet
           God
           did
           own
           ,
           and
           honor
           them
           .
           See
           Psal.
           105.12
           ,
           13
           ,
           14
           ,
           15.
           
           So
           that
           ,
           in
           1
           Pet.
           2.10
           .
           (
           where
           the
           Apostle
           speaking
           to
           the
           Saints
           ,
           says
           ,
           
             In
             times
             past
             ,
             you
             were
             not
             a
             people
             ,
             but
             are
             now
             the
             people
             of
             God
             ,
          
           )
           is
           to
           be
           understood
           ,
           in
           reference
           to
           the
           external
           administration
           of
           the
           Covenant
           ,
           and
           not
           the
           real
           participation
           ,
           or
           interest
           in
           the
           blessings
           of
           it
           :
           Indeed
           ,
           in
           the
           first
           consideration
           ,
           none
           are
           the
           people
           of
           God
           ,
           but
           they
           that
           do
           profess
           the
           fear
           and
           worship
           of
           the
           true
           God
           ,
           
           
             who
             walk
             in
             the
             name
             ,
             i.
             e.
          
           In
           the
           Laws
           and
           Ordinances
           of
           God.
           In
           which
           respect
           the
           Elect
           before
           Faith
           ,
           are
           said
           
             to
             have
             been
             without
             God
             in
             the
             world
             ,
             Eph.
          
           2.12
           .
           And
           in
           this
           sense
           ,
           all
           that
           do
           profess
           the
           truth
           ,
           are
           
             the
             people
             of
             God
          
           ,
           though
           many
           of
           them
           are
           Hypocrites
           ;
           who
           are
           therefore
           said
           to
           be
           of
           Israel
           ,
           
           though
           they
           are
           not
           Israel
           ;
           and
           some
           that
           are
           but
           fruitless
           branches
           ,
           are
           notwithstanding
           said
           to
           be
           
             in
             Christ
          
           ;
           which
           must
           be
           understood
           in
           respect
           of
           external
           profession
           ,
           and
           not
           of
           internal
           implantation
           .
           But
           in
           the
           later
           consideration
           ,
           none
           are
           the
           people
           of
           God
           ,
           but
           they
           that
           do
           belong
           to
           the
           Election
           of
           Grace
           ,
           who
           are
           the
           Spiritual
           Seed
           ,
           and
           Israel
           in
           truth
           :
           And
           thus
           ,
           all
           the
           Elect
           ,
           whether
           called
           or
           uncalled
           ,
           are
           the
           people
           of
           God
           ;
           though
           before
           conversion
           ,
           they
           have
           not
           the
           comfort
           ,
           yet
           they
           have
           a
           good
           right
           and
           title
           unto
           all
           the
           purchases
           of
           Christs
           death
           .
           God
           knows
           them
           to
           be
           his
           people
           ,
           though
           they
           know
           not
           ,
           that
           he
           is
           their
           God.
           
        
      
       
         
         
           CHAP.
           XXI
           .
           Wherein
           the
           remaining
           Arguments
           which
           Mr.
           Woodbridge
           hath
           brought
           to
           prove
           ,
           That
           the
           New
           Covenant
           is
           not
           an
           absolute
           Promise
           ,
           and
           that
           the
           Elect
           have
           no
           right
           to
           the
           Covenant
           before
           they
           believe
           ,
           are
           answered
           .
        
         
           MR.
           W.
           towards
           the
           close
           of
           his
           Book
           ,
           hath
           cast
           in
           three
           ,
           or
           four
           Arguments
           more
           ,
           for
           the
           confirmation
           of
           his
           Opinion
           ,
           which
           he
           thinks
           superfluous
           .
           
             I
             might
          
           (
           saith
           he
           )
           
             spare
             the
             pains
             of
             further
             proof
             .
          
           And
           truly
           ,
           I
           think
           so
           too
           ,
           unless
           he
           had
           bestowed
           his
           pains
           in
           a
           better
           cause
           :
           I
           must
           tell
           him
           ,
           That
           when
           he
           hath
           said
           all
           that
           he
           can
           ,
           in
           defence
           of
           this
           cause
           ,
           he
           will
           at
           last
           sit
           down
           a
           looser
           ;
           for
           
             when
             the
             day
             shall
             come
             ,
             which
             shall
             try
             every
             mans
             work
             of
             what
             sort
             it
             is
             ;
             this
             hay
             and
             stubble
          
           of
           mans
           righteousness
           ,
           and
           mens
           pleadings
           for
           it
           ,
           
             shall
             be
             consumed
             to
             ashes
          
           ;
           though
           I
           am
           perswaded
           better
           things
           of
           him
           ,
           and
           such
           as
           do
           accompany
           Salvation
           ;
           In
           the
           mean
           time
           ,
           I
           shall
           gladly
           hear
           the
           utmost
           that
           he
           hath
           to
           say
           ,
           in
           the
           defence
           of
           his
           Opinion
           .
        
         
           §
           .
           2.
           
           His
           first
           Argument
           ,
           of
           this
           last
           rank
           ,
           is
           grounded
           upon
           those
           words
           ,
           Isa.
           55.3
           .
           
             Come
             unto
             me
          
           ,
           (
           that
           is
           ,
           
             Believe
             in
             me
             ,
             John
          
           6.35
           .
           )
           
             and
             I
             will
             make
             an
             Everlasting
             Covenant
             with
             you
             .
          
           Ergo
           ,
           
             The
             New
             Covenant
             is
             not
             an
             absolute
             promise
             ,
             and
             none
             have
             any
             interest
             in
             the
             Covenant
             ,
             before
             they
             believe
             .
          
           To
           which
           ,
           I
           answer
           (
           1
           )
           the
           Particle
           [
           Vau
           ]
           may
           be
           taken
           Illatively
           ,
           (
           as
           in
           some
           other
           places
           it
           is
           )
           thus
           
             [
             For
             ]
             I
             will
             make
             an
             Everlasting
             Covenant
          
           ;
           so
           that
           the
           Covenant
           is
           the
           ground
           of
           our
           coming
           ,
           and
           not
           
             è
             contra
          
           :
           Or
           (
           2
           )
           if
           we
           take
           it
           Copulatively
           ,
           as
           our
           Translators
           do
           ,
           no
           prejudice
           can
           come
           thence
           ,
           unto
           our
           Assertion
           ;
           for
           ,
           
             I
             will
             make
             an
             Everlasting
             Covenant
             ,
          
           is
           all
           one
           ,
           as
           if
           he
           had
           said
           ,
           
             I
             will
             perform
             ,
             or
             give
             to
             you
             ,
             all
             other
             benefits
             promised
             in
             my
             Everlasting
             Covenant
             ,
             even
             the
             sure
             mercies
             of
             David
             ,
          
           as
           the
           Apostle
           expounds
           it
           ,
           Acts
           13.34
           .
           Those
           promises
           
           which
           are
           proposed
           conditionally
           by
           the
           Prophets
           ,
           are
           rendred
           absolutely
           by
           the
           Apostle
           ;
           as
           for
           instance
           ,
           that
           of
           the
           Prophet
           ,
           Isa.
           59
           20.
           
           
             The
             Redeemer
             shall
             come
             to
          
           Zion
           ,
           
             and
             unto
             them
             that
             turn
             from
             transgression
             in
          
           Jacob.
           The
           Apostle
           ,
           Rom.
           11.26
           ,
           renders
           it
           ,
           
             Then
             shall
             come
             out
             of
          
           Zion
           
             the
             Deliverer
             ,
             and
             shall
             turn
             away
             ungodliness
             from
          
           Jacob
           ;
           implying
           that
           Faith
           and
           Repentance
           ,
           are
           parts
           of
           the
           Covenant
           ,
           which
           God
           will
           give
           unto
           them
           ,
           for
           whom
           Christ
           hath
           procured
           them
           .
        
         
           §
           .
           3.
           
           His
           second
           Argument
           is
           ,
           
             That
             the
             voice
             of
             the
             Gospel
             ,
             which
             is
             the
             Covenant
             of
             Grace
             ,
             is
             every
             where
          
           [
           Believe
           in
           the
           Lord
           Jesus
           ,
           and
           thou
           shalt
           be
           saved
           ]
           
             in
             opposition
             to
             the
             Covenant
             of
             Works
             ,
             which
             saith
             ,
          
           [
           do
           this
           and
           live
           .
           ]
           Ergo
           ,
           
             before
             believing
             ,
             none
             have
             interest
             in
             the
             Covenant
             .
          
           We
           grant
           ,
           that
           this
           precept
           or
           exhortation
           ,
           
             Believe
             in
             the
             Lord
             Jesus
          
           ,
           is
           frequently
           found
           in
           the
           New
           Testament
           ,
           but
           that
           this
           doth
           formally
           contain
           the
           tenor
           of
           the
           Gospel
           ,
           or
           New
           Covenant
           ,
           we
           have
           before
           disproved
           .
           The
           Gospel
           properly
           and
           strictly
           taken
           ,
           consists
           neither
           in
           the
           precepts
           ,
           nor
           promises
           of
           the
           New
           Testament
           ,
           but
           in
           the
           declaration
           of
           these
           glad
           tidings
           ,
           that
           the
           promises
           which
           God
           made
           unto
           his
           people
           in
           the
           Old
           Testament
           are
           now
           fulfilled
           a
           ;
           to
           wit
           ,
           the
           promises
           concerning
           the
           coming
           of
           the
           Messiah
           ,
           and
           the
           clear
           exhibition
           of
           all
           the
           fruits
           and
           effects
           of
           his
           Mediatorship
           .
           So
           that
           the
           sum
           of
           the
           Gospel
           is
           rather
           comprized
           in
           this
           b
           ,
           
             That
             Jesus
             Christ
             is
             come
             into
             the
             world
             to
             save
             sinners
             ,
             yea
             ,
             the
             cheif
             of
             sinners
             .
             That
             by
             his
             one
             offering
             ,
             he
             hath
             perfected
             for
             ever
             them
             that
             are
             sanctified
             .
          
           Now
           they
           that
           are
           sent
           forth
           to
           publish
           and
           declare
           these
           glad
           tidings
           ,
           are
           to
           invite
           and
           command
           all
           men
           every
           where
           to
           believe
           in
           him
           whom
           God
           hath
           sent
           ;
           assuring
           them
           in
           the
           Name
           of
           God
           ,
           That
           all
           that
           do
           believe
           in
           him
           ,
           shall
           not
           perish
           ,
           but
           have
           everlasting
           life
           :
           The
           command
           of
           believing
           ,
           with
           the
           promise
           of
           life
           to
           Believers
           ,
           are
           parts
           of
           our
           Ministery
           ,
           they
           are
           not
           the
           tenor
           of
           the
           Gospel
           ,
           or
           New
           Covenant
           .
           The
           Covenant
           whereof
           Christ
           is
           the
           Mediator
           ,
           is
           said
           to
           be
           better
           then
           the
           former
           ,
           because
           it
           doth
           consist
           of
           better
           promises
           ,
           Heb.
           8.6
           .
           Now
           what
           those
           better
           promises
           are
           ,
           he
           tells
           them
           immediately
           out
           of
           
             Jeremy
             ,
             I
             will
             put
             my
             Laws
             into
             their
             hearts
             ,
             &c.
          
           wherein
           the
           Lord
           promiseth
           all
           good
           things
           unto
           them
           ,
           without
           the
           least
           restipulation
           from
           them
           .
           It
           is
           said
           indeed
           ,
           
             they
             that
             are
             called
             ,
             i
             e.
          
           do
           
           believe
           ,
           
             shall
             receive
             the
             promise
             of
             the
             eternal
             inheritance
             .
          
           It
           doth
           not
           follow
           ,
           that
           their
           calling
           unto
           Faith
           ,
           was
           the
           condition
           whereby
           they
           obtained
           the
           inheritance
           ;
           no
           more
           ,
           then
           because
           it
           is
           said
           ,
           Chap.
           5.9
           .
           
             Christ
             is
             the
             Author
             of
             Salvation
             to
             them
             that
             do
             obey
             him
             .
             Ergo.
          
           Works
           and
           Obedience
           are
           conditions
           on
           our
           part
           to
           obtain
           Salvation
           :
           Which
           places
           do
           describe
           the
           persons
           that
           are
           saved
           ,
           but
           not
           the
           tearms
           or
           means
           by
           which
           they
           do
           obtain
           Salvation
           ;
           they
           that
           are
           called
           
             do
             receive
             ,
             i.
             e.
          
           Enter
           into
           the
           
             promised
             inheritance
          
           ;
           he
           doth
           not
           say
           ,
           that
           by
           vertue
           of
           their
           calling
           ,
           they
           do
           enter
           ,
           or
           were
           invested
           with
           a
           right
           and
           title
           thereunto
           ;
           the
           repeating
           of
           his
           Consequence
           ,
           is
           answer
           enough
           :
           They
           that
           are
           called
           ,
           shall
           receive
           the
           eternal
           inheritance
           ;
           Ergo
           ,
           None
           have
           any
           interest
           ,
           in
           the
           Covenant
           before
           believing
           ,
           or
           the
           New
           Covenant
           is
           not
           an
           absolute
           promise
           .
        
         
           §
           .
           4.
           
           His
           next
           Argument
           is
           to
           this
           effect
           ,
           
             The
             Covenant
             of
             Grace
             is
             to
             be
             preached
             to
             every
             man
             ;
             but
             the
             absolute
             promise
             is
             not
             made
             to
             every
             man.
          
           Ergo
           ,
           
             The
             Covenant
             of
             Grace
             is
             not
             an
             absolute
             promise
             .
             Answer
             ,
          
           The
           Argument
           is
           faulty
           ,
           both
           in
           Matter
           and
           Form
           ;
           the
           Assumption
           should
           be
           ,
           But
           the
           absolute
           promise
           (
           scil
           .
           of
           Mercy
           and
           Forgiveness
           ,
           without
           Works
           and
           Conditions
           performed
           by
           us
           )
           is
           not
           to
           be
           preached
           to
           all
           men
           ,
           which
           is
           false
           .
           But
           we
           will
           take
           things
           as
           they
           lie
           before
           us
           .
           
             The
             Covenant
             of
             Grace
             is
             preached
             to
             every
             man
             ,
             and
             every
             man
             called
             upon
             to
             fulfil
             the
             conditions
             of
             it
             ,
             that
             he
             may
             receive
             the
             blessings
             of
             it
             ,
             which
             condition
             is
             Faith
             ,
             Heb.
          
           4.1
           ,
           2.
           
           Here
           is
           a
           grain
           of
           Corn
           ,
           in
           a
           heap
           of
           chaff
           :
           It
           is
           true
           ,
           that
           the
           Gospel
           ,
           or
           Covenant
           of
           Grace
           ,
           ought
           to
           be
           preached
           unto
           every
           Creature
           ,
           Mark
           16.15
           .
           Matth.
           28.19
           .
           But
           it
           is
           not
           true
           ,
           that
           the
           Preaching
           of
           the
           Gospel
           is
           to
           call
           upon
           men
           to
           fulfil
           the
           conditions
           of
           the
           Covenant
           ,
           or
           that
           Faith
           is
           the
           condition
           of
           it
           :
           The
           place
           alledged
           sayes
           no
           such
           thing
           ,
           the
           words
           are
           an
           Exhortation
           to
           sincerity
           and
           perseverance
           in
           our
           Christian
           Profession
           ,
           by
           a
           similitude
           taken
           from
           foolish
           Racers
           ,
           who
           by
           giving
           over
           before
           they
           come
           to
           the
           Goal
           ,
           do
           lose
           the
           Crown
           .
           We
           also
           have
           a
           race
           to
           run
           ,
           there
           is
           a
           Crown
           set
           before
           us
           ,
           and
           therefore
           we
           ought
           to
           take
           heed
           ,
           least
           by
           any
           means
           we
           fall
           short
           thereof
           ;
           though
           no
           man
           shall
           enter
           into
           the
           Heavenly
           Canaan
           without
           Faith
           ,
           yet
           it
           follows
           not
           ,
           that
           Faith
           is
           the
           condition
           whereby
           we
           
           get
           an
           interest
           either
           in
           that
           ,
           or
           the
           other
           blessings
           of
           the
           Covenant
           .
           The
           Absoluteness
           of
           the
           New
           Covenant
           is
           no
           ways
           inconsistent
           with
           the
           Preaching
           of
           the
           Gospel
           unto
           every
           Creature
           :
           For
           what
           is
           it
           to
           Preach
           the
           Gospel
           ?
           But
           (
           1
           )
           to
           publish
           these
           joyful
           tidings
           ,
           That
           the
           Son
           of
           God
           is
           come
           into
           the
           world
           to
           save
           men
           from
           their
           sins
           ;
           that
           in
           the
           Sacrifice
           which
           he
           hath
           offered
           ,
           there
           is
           plenteous
           Redemption
           for
           the
           cheif
           of
           sinners
           .
           (
           2
           )
           To
           press
           and
           exhort
           all
           men
           without
           exception
           to
           believe
           in
           him
           .
           1.
           
           With
           the
           assent
           of
           their
           mindes
           ,
           that
           all
           things
           which
           are
           written
           of
           him
           ,
           cheifly
           concerning
           the
           merit
           of
           his
           sufferings
           ,
           and
           the
           efficacy
           of
           his
           death
           ,
           are
           true
           and
           infallible
           .
           2.
           
           With
           the
           imbraces
           of
           their
           hearts
           ,
           to
           wit
           ,
           With
           such
           affections
           as
           are
           suitable
           to
           so
           great
           a
           good
           ;
           and
           more
           particularly
           to
           trust
           ,
           relie
           ,
           and
           roul
           themselves
           upon
           him
           ,
           for
           all
           the
           purchases
           of
           his
           death
           ;
           and
           in
           so
           doing
           ,
           confidently
           to
           expect
           the
           fruition
           of
           them
           in
           the
           fittest
           times
           .
           Now
           the
           Absoluteness
           of
           the
           New
           Covenant
           is
           so
           far
           from
           being
           any
           impediment
           to
           Faith
           ,
           as
           that
           it
           affords
           men
           the
           greatest
           encouragement
           to
           believe
           ,
           both
           to
           cast
           themselves
           into
           the
           arms
           of
           Christ
           ,
           and
           to
           put
           on
           a
           strong
           confidence
           of
           inheriting
           all
           the
           promises
           ,
           seeing
           that
           in
           their
           accomplishment
           ,
           they
           depend
           not
           upon
           Works
           and
           Conditions
           performed
           by
           themselves
           .
        
         
           §
           .
           5.
           
           Mr.
           W.
           demands
           ,
           (
           1
           )
           
             Whether
             there
             be
             an
             absolute
             promise
             made
             to
             every
             man
             ,
             that
             God
             will
             give
             him
             grace
             ?
          
           Though
           there
           be
           not
           ,
           yet
           are
           the
           general
           promises
           of
           the
           Covenant
           ,
           a
           sufficient
           ground
           for
           our
           Faith
           ,
           for
           as
           much
           as
           Grace
           therein
           ,
           is
           promised
           indefinitely
           to
           sinners
           ;
           which
           all
           that
           are
           ordained
           to
           life
           ,
           shall
           believe
           ,
           and
           lay
           hold
           of
           ?
           But
           ,
           says
           Mr.
           
             W.
             is
             it
             sense
             to
             exhort
             men
             to
             take
             hold
             of
             Gods
             Covenant
             ,
             or
             to
             enter
             into
             Covenant
             with
             God
             ,
             if
             the
             Covenant
             be
             onely
             an
             absolute
             promise
             on
             Gods
             part
             ?
             &c.
          
           What
           contradiction
           is
           there
           unto
           sense
           in
           either
           of
           these
           ?
           For
           1.
           what
           is
           it
           to
           lay
           hold
           of
           the
           Covenant
           ,
           but
           (
           as
           Benhadads
           Servants
           did
           by
           Ahabs
           words
           ,
           1
           Kings
           20.33
           .
           
           )
           to
           take
           up
           those
           gracious
           discoveries
           which
           God
           in
           his
           Covenant
           hath
           made
           of
           himself
           to
           sinners
           ,
           and
           to
           resolve
           with
           the
           woman
           of
           Cannan
           ,
           not
           to
           be
           beaten
           off
           with
           any
           discouragements
           ?
           Which
           act
           of
           Faith
           is
           called
           
             The
             taking
             of
             the
             Kingdom
             of
             Heaven
             by
             violence
             ,
             Matth.
          
           11
           ,
           12.
           
           Which
           is
           ,
           when
           a
           
           Soule
           appropriates
           generall
           Promises
           to
           himselfe
           in
           particular
           a
           ,
           
             And
             against
             Hope
             ,
             beleeves
             in
             Hope
             .
          
           The
           Apostle
           calls
           it
           ,
           
             Fleeing
             for
             refuge
             to
             lay
             hold
             on
             the
             Promise
             ,
             Heb.
          
           6.18
           .
           which
           Promise
           ,
           is
           the
           same
           which
           God
           confirmed
           by
           an
           Oath
           ,
           Vers.
           17.
           
           Now
           wee
           doe
           not
           finde
           that
           God
           did
           ever
           confirme
           any
           Conditionall
           Promise
           with
           an
           Oath
           ,
           but
           onely
           those
           Absolute
           Promises
           of
           his
           Grace
           *
           ,
           Isai.
           54.9
           ,
           10.
           
           Psal.
           89
           34
           ,
           35.
           
           As
           for
           the
           other
           phrase
           of
           
             entering
             into
             Covenant
             with
             God
          
           ,
           Though
           wee
           never
           find
           it
           in
           the
           New
           Testament
           ,
           that
           the
           Apostles
           did
           exhort
           men
           to
           enter
           into
           ,
           or
           to
           make
           a
           Covenant
           with
           God
           ,
           yet
           I
           conceive
           that
           it
           may
           bee
           used
           in
           reference
           to
           the
           Externall
           Administration
           of
           the
           New
           Covenant
           ;
           Men
           may
           bee
           said
           to
           enter
           into
           Covenant
           with
           God
           ,
           when
           they
           take
           upon
           them
           the
           profession
           of
           Christianity
           ,
           and
           give
           up
           themselves
           to
           bee
           the
           Lords
           People
           .
           In
           this
           respect
           wee
           may
           exhort
           men
           ,
           as
           the
           Apostle
           doth
           ,
           
             To
             give
             up
             themselves
             a
             living
             Sacrifice
             ,
             holy
             ,
             and
             acceptable
             unto
             God
             ,
          
           and
           to
           abide
           stedfast
           in
           the
           Covenant
           of
           God
           ;
           or
           rather
           ,
           as
           the
           Apostles
           phrase
           is
           ,
           
             To
             hold
             fast
             their
             Profession
             firme
             unto
             the
             end
             ,
             Hebr.
          
           3.6
           .
           It
           were
           absurd
           to
           exhort
           men
           either
           to
           make
           ,
           or
           to
           concurre
           to
           the
           making
           of
           the
           Covenant
           of
           Grace
           ,
           which
           is
           his
           act
           alone
           ,
           
             who
             sheweth
             mercy
             unto
             whom
             he
             will.
             
          
        
         
           §
           .
           6.
           
           His
           next
           Interogative
           is
           a
           very
           strange
           one
           ,
           he
           asks
           us
           ,
           
             Whether
             if
             the
             Covenant
             be
             an
             absolute
             Promise
             ,
             it
             be
             sense
             ,
             to
             accuse
             ,
             blame
             and
             damne
             men
             for
             unbeleefe
             ,
             and
             rejecting
             of
             the
             Gospell
             ?
             Was
             it
             ever
             known
             that
             men
             should
             be
             counted
             worthy
             of
             death
             ,
             for
             not
             being
             the
             objects
             of
             an
             absolute
             Promise
             ?
          
           By
           his
           favor
           ,
           who
           did
           ever
           say
           ▪
           that
           men
           are
           damned
           for
           not
           being
           objects
           of
           an
           Absolute
           Promise
           ?
           We
           say
           ,
           the
           condemnation
           of
           Reprobates
           doth
           inevitably
           follow
           ,
           upon
           their
           not
           being
           included
           in
           that
           Covenant
           ,
           which
           God
           hath
           made
           with
           Christ
           ,
           or
           Gods
           not
           giving
           them
           unto
           Jesus
           Christ
           ;
           but
           this
           is
           ,
           
             antecessio
             ordinis
             ,
             non
             causalitatis
          
           ;
           their
           exclusion
           from
           this
           Covenant
           ,
           is
           but
           an
           Antecedent
           ,
           and
           not
           the
           cause
           of
           their
           destruction
           .
           Men
           are
           damned
           for
           not
           beleeving
           that
           Grace
           which
           God
           hath
           manifested
           to
           sinners
           ,
           for
           not
           receiving
           it
           with
           that
           esteem
           ,
           and
           such
           affections
           as
           it
           doth
           deserve
           ;
           so
           that
           formally
           ,
           the
           cause
           of
           their
           damnation
           ,
           is
           not
           
           their
           non-being
           objects
           of
           Gods
           absolute
           Promise
           ,
           but
           their
           disobedience
           to
           the
           Command
           of
           God.
           If
           he
           say
           (
           as
           the
           Remonstrators
           have
           done
           before
           him
           .
           b
           )
           That
           they
           are
           unjustly
           blamed
           and
           damned
           for
           unbeleefe
           ,
           seeing
           they
           have
           no
           Object
           for
           their
           Faith
           ,
           no
           Christ
           to
           beleeve
           in
           ;
           We
           shall
           Answer
           ,
           That
           there
           is
           a
           reall
           Object
           proposed
           to
           their
           Faith
           ,
           though
           there
           be
           no
           such
           absolute
           Promise
           that
           God
           will
           give
           Grace
           to
           every
           man
           in
           particular
           ;
           the
           Object
           of
           Faith
           is
           the
           Written
           Word
           ,
           and
           more
           especially
           the
           Free
           Promises
           of
           Mercy
           unto
           wretched
           sinners
           ,
           for
           the
           sake
           of
           Christ
           ,
           which
           all
           men
           are
           commanded
           to
           beleeve
           ,
           both
           
             assensu
             intellectus
             ,
             &
             amplexu
             voluntatis
             ,
          
           and
           for
           their
           unbeleefe
           they
           perish
           everlastingly
           .
           If
           he
           shall
           ask
           ,
           Why
           God
           doth
           command
           them
           to
           beleeve
           in
           Christ
           ,
           seeing
           he
           never
           intended
           they
           should
           have
           any
           good
           or
           benefit
           by
           Christ
           ?
           I
           must
           say
           with
           the
           Apostle
           ,
           Rom.
           9
           20.
           
           
             O
             man
             ,
             who
             art
             thou
             that
             disputest
             against
             God
             ?
          
           We
           ought
           to
           look
           to
           his
           Commands
           ,
           and
           not
           curiously
           to
           search
           into
           his
           Councels
           ,
           Deut.
           22
           :
           29.
           
           We
           know
           that
           the
           Preaching
           of
           the
           Gospell
           was
           ordained
           principally
           for
           gathering
           Gods
           Elect
           ;
           now
           because
           Ministers
           know
           not
           who
           are
           Elected
           ,
           and
           who
           are
           not
           ,
           It
           was
           necessary
           that
           the
           offer
           of
           Grace
           ,
           and
           command
           of
           Beleeving
           should
           be
           universall
           ,
           which
           will
           be
           imbraced
           and
           obeyed
           by
           all
           that
           are
           ordained
           to
           life
           .
        
         
           §
           7.
           
           His
           fourth
           and
           last
           Argument
           against
           the
           absolutenesse
           of
           the
           New
           Covenant
           ,
           is
           ,
           
             If
             the
             Covenant
             of
             Grace
             be
             an
             absolute
             Promise
             ,
             then
             no
             men
             in
             the
             world
             ,
             but
             wicked
             and
             ungodly
             men
             ,
             are
             in
             Covenant
             with
             God.
          
           To
           which
           I
           Answer
           ,
           (
           1
           )
           It
           is
           very
           true
           ,
           That
           the
           Covenant
           of
           Grace
           is
           made
           with
           Christ
           in
           behalfe
           of
           sinners
           ,
           and
           none
           else
           ,
           Matthew
           9.13
           .
           
             The
             whole
             need
             not
             a
             Phisitian
             but
             the
             sick
             .
          
           If
           men
           were
           not
           sinners
           ,
           and
           ungodly
           ,
           there
           would
           be
           no
           need
           at
           all
           of
           the
           Covenant
           of
           Grace
           ,
           the
           Covenant
           of
           Works
           would
           have
           been
           sufficient
           ;
           either
           it
           is
           made
           with
           sinners
           or
           none
           .
           (
           2
           )
           It
           will
           not
           follow
           ,
           that
           when
           men
           are
           in
           Covenant
           ,
           or
           doe
           partake
           of
           some
           blessings
           of
           the
           Covenant
           ,
           that
           immediately
           the
           Covenant
           ceaseth
           ;
           when
           we
           are
           in
           Glory
           ,
           the
           Covenant
           shall
           not
           cease
           ,
           for
           the
           continuance
           of
           Glory
           is
           promised
           in
           the
           Covenant
           ,
           no
           lesse
           then
           Glory
           it selfe
           ,
           for
           which
           cause
           it
           is
           called
           an
           Everlasting
           Covenant
           ,
           So
           that
           his
           inference
           is
           very
           irrationall
           ,
           
             If
             the
             Covenant
             be
             an
             absolute
             Promise
             ,
             
             then
             none
             but
             wicked
             ,
          
           i.
           e.
           unregenerate
           
             persons
             are
             perfectly
             in
             Covenant
             with
             God
          
           ;
           It
           followes
           rather
           from
           his
           owne
           opinion
           ,
           for
           if
           the
           Covenant
           be
           a
           conditional
           Promise
           ,
           when
           the
           condition
           is
           performed
           ,
           
             the
             Covenant
             is
             so
             far
             forth
             fulfilled
             ,
          
           and
           the
           Preformers
           of
           it
           ,
           
             so
             far
             forth
             doe
             cease
             to
             be
             in
             Covenant
             ;
             and
             so
          
           consequently
           ,
           
             none
             but
             wicked
             men
          
           ,
           i.
           e.
           such
           as
           have
           not
           yet
           fulfilled
           the
           Condition
           ,
           shall
           be
           the
           objects
           of
           the
           Covenant
           ,
           or
           the
           persons
           to
           whom
           it
           doth
           belong
           .
           Or
           else
           it
           must
           follow
           ,
           that
           none
           at
           all
           are
           perfectly
           in
           Covenant
           with
           God
           ;
           the
           Performers
           of
           the
           Condition
           are
           not
           ,
           because
           the
           Condition
           being
           performed
           ,
           the
           Covenant
           is
           fulfilled
           ,
           and
           thereby
           ceaseth
           to
           be
           a
           Covenant
           ;
           and
           the
           non-performers
           of
           the
           Condition
           are
           not
           ,
           for
           till
           the
           Condition
           be
           performed
           ,
           men
           have
           no
           right
           or
           interest
           in
           the
           blessings
           promised
           .
           By
           this
           Sophistry
           a
           man
           may
           soon
           dispute
           himselfe
           out
           of
           the
           Covenant
           ,
           and
           consequently
           out
           of
           hope
           .
        
         
           §
           .
           8.
           
           I
           have
           now
           (
           through
           the
           assistance
           of
           a
           good
           God
           ,
           and
           the
           advantage
           of
           a
           good
           Cause
           )
           followed
           Mr.
           W.
           to
           the
           end
           of
           his
           race
           .
           Hee
           seems
           weary
           of
           his
           walke
           as
           well
           as
           I.
           
             It
             is
          
           (
           saies
           he
           )
           
             beyond
             my
             purpose
             ,
             and
             worke
             ,
             to
             follow
             this
             pursuit
             any
             further
             ,
          
           i.
           e.
           I
           have
           no
           more
           to
           say
           ;
           for
           I
           dare
           say
           ,
           if
           he
           could
           have
           thought
           upon
           any
           thing
           else
           ,
           either
           to
           colour
           his
           own
           ,
           or
           to
           vilifie
           the
           cause
           which
           he
           doth
           oppose
           ,
           he
           would
           not
           have
           held
           it
           in
           ;
           his
           last
           Argument
           sufficiently
           shews
           ,
           he
           hath
           pumped
           to
           the
           bottom
           .
           I
           must
           confesse
           I
           am
           as
           glad
           as
           he
           ,
           that
           I
           am
           arrived
           so
           near
           to
           my
           journeys
           end
           ;
           though
           the
           passage
           hath
           not
           been
           very
           difficult
           ,
           yet
           I
           must
           needs
           say
           ,
           it
           hath
           been
           to
           me
           somewhat
           (
           more
           perhaps
           then
           ordinary
           )
           troublesome
           ,
           in
           regard
           I
           have
           so
           little
           time
           and
           strength
           to
           bestow
           upon
           these
           paper
           conflicts
           .
           And
           therefore
           though
           my
           adversary
           (
           who
           ,
           I
           know
           ,
           wants
           neither
           words
           ,
           nor
           confidence
           )
           shall
           offer
           a
           Reply
           ,
           I
           shall
           not
           ingage
           to
           make
           a
           Rejoynder
           :
           Having
           declared
           my
           judgement
           ;
           with
           the
           Reasons
           of
           it
           ,
           I
           shall
           submit
           my selfe
           to
           the
           censures
           of
           the
           godly
           Reader
           ;
           beseeching
           the
           Father
           of
           Lights
           ,
           to
           lead
           both
           him
           ,
           and
           me
           into
           all
           truth
           ,
           and
           more
           especially
           into
           a
           fuller
           manifestation
           of
           our
           Free
           Redemption
           by
           Jesus
           Christ.
           
        
         
           §
           .
           9.
           
           But
           before
           I
           can
           take
           my
           leave
           of
           the
           Reader
           ,
           I
           must
           request
           
           his
           patience
           ,
           whilst
           I
           take
           notice
           of
           a
           passage
           or
           two
           ,
           in
           Mr.
           Woodbridges
           conclusion
           to
           his
           
             Worthy
             Sir
          
           ,
        
         
           First
           ,
           He
           tels
           him
           [
           
             though
             it
             is
             likely
             ,
             something
             is
             ,
             or
             will
             be
             said
          
           against
           my
           Sermon
           (
           
             which
             at
             this
             distance
             I
             am
             never
             like
             to
             hear
             of
             ▪
             )
             yet
             sure
             I
             am
             ,
             that
             nothing
             can
             be
             answered
             consistent
             with
             the
             truth
             of
             Scripture
             .
          
           ]
           Concerning
           his
           Sermon
           ,
           I
           have
           said
           no
           more
           in
           his
           absence
           ,
           then
           I
           was
           ready
           to
           have
           spoken
           unto
           his
           face
           ,
           had
           the
           time
           ,
           and
           the
           patience
           (
           I
           had
           almost
           said
           the
           passions
           of
           some
           of
           his
           friends
           )
           given
           me
           leave
           ;
           I
           confesse
           I
           had
           not
           made
           my
           Replies
           so
           publick
           ,
           had
           he
           not
           offered
           such
           open
           wrongs
           both
           unto
           the
           Truth
           and
           to
           my selfe
           .
           His
           Bravado
           [
           sure
           I
           am
           ,
           that
           nothing
           can
           be
           answered
           ,
           &c.
           ]
           argues
           rather
           his
           conceit
           of
           himselfe
           ,
           then
           the
           soundnesse
           of
           the
           Doctrine
           which
           he
           would
           maintain
           ;
           A
           bold
           face
           is
           usually
           the
           last
           refuge
           of
           a
           bad
           cause
           ,
           which
           the
           Advocate
           puts
           on
           to
           uphold
           his
           credit
           amongst
           the
           simple
           ,
           who
           are
           apt
           to
           thinke
           that
           hee
           hath
           the
           strongest
           Argument
           ,
           who
           shewes
           the
           greatest
           confidence
           c
           .
           I
           remember
           Campian
           the
           Jesuite
           ,
           in
           his
           Epistle
           to
           the
           Universities
           tels
           them
           ,
           
             he
             was
             as
             sure
             he
             had
             gotten
             the
             victory
             ,
             as
             that
             there
             is
             a
             God
             ,
             a
             Heaven
             ,
             a
             Faith
             ,
             a
             Christ.
          
           I
           shall
           not
           answer
           Mr.
           W.
           as
           Dr.
           Whitaker
           doth
           the
           Jesuite
           ,
           
             Pudet
             vanitatis
             jactationis
             arrogantiae
             tune
             audes
             promittere
             ,
             &c.
             
          
           But
           I
           must
           needs
           say
           that
           he
           talks
           at
           too
           high
           arate
           ,
           and
           not
           as
           a
           man
           sensible
           ,
           in
           how
           many
           things
           wee
           offend
           all
           ;
           doth
           he
           know
           as
           much
           as
           all
           men
           besides
           ?
           Or
           can
           he
           judge
           of
           mens
           Answers
           before
           he
           hath
           heard
           them
           ?
           Had
           
             Parker
             ,
             Twisse
             ,
             Pemble
             ,
             &c.
          
           nothing
           at
           all
           to
           say
           in
           defence
           of
           their
           Doctrine
           ?
           Doth
           he
           think
           this
           Sermon
           such
           a
           solid
           peece
           ,
           that
           all
           men
           living
           will
           be
           struck
           dumb
           therewith
           ?
           Though
           I
           am
           not
           conscious
           of
           deviating
           a
           sillable
           from
           the
           sence
           of
           the
           Scripture
           in
           this
           Discourse
           ,
           yet
           I
           dare
           not
           say
           ,
           
             That
             nothing
             can
             be
             answered
             unto
             what
             I
             have
             written
          
           ;
           I
           shall
           say
           of
           my
           writings
           ,
           as
           the
           Apostle
           of
           himselfe
           ,
           1
           Cor.
           4.3
           .
           
             I
             know
             nothing
             in
             them
             inconsistent
             with
             the
             Scriptures
             ,
             yet
             are
             they
             not
             hereby
             justified
          
           :
           All
           that
           I
           desire
           is
           ,
           that
           the
           Reader
           would
           bring
           them
           to
           the
           Standard
           of
           Truth
           ,
           and
           hold
           fast
           that
           which
           they
           shall
           finde
           agreeable
           thereunto
           .
           This
           I
           am
           as
           sure
           of
           as
           Faith
           can
           make
           mee
           (
           whose
           certainty
           is
           greater
           then
           that
           of
           Science
           )
           that
           the
           whole
           glory
           of
           our
           Justification
           and
           Salvation
           ought
           to
           bee
           given
           to
           the
           Grace
           of
           
           God
           ,
           and
           the
           Merits
           of
           Christ
           ;
           which
           would
           not
           be
           done
           ,
           if
           either
           of
           them
           did
           depend
           ,
           and
           were
           obtained
           by
           Works
           and
           Conditions
           performed
           by
           us
           .
        
         
           §
           .
           10.
           
           Next
           he
           tells
           him
           ,
           
             How
             sorry
             he
             is
             ,
             for
             the
             breaches
             that
             are
             amongst
             us
             .
          
           Truly
           ,
           if
           he
           be
           not
           ,
           I
           think
           he
           may
           ,
           having
           contributed
           ,
           not
           a
           little
           ,
           to
           the
           widening
           of
           them
           ;
           for
           before
           his
           Sermon
           ,
           we
           were
           upon
           the
           matter
           agreed
           ,
           concerning
           the
           point
           which
           is
           now
           in
           difference
           ;
           we
           had
           oftentimes
           Friendly
           and
           Christian
           communion
           ;
           which
           ever
           since
           hath
           been
           interrupted
           .
           It
           was
           not
           a
           moneth
           before
           ,
           that
           I
           had
           Conference
           privately
           with
           my
           Reverend
           Neighbor
           (
           my
           first
           Antagonist
           )
           about
           this
           thing
           ,
           who
           told
           me
           ,
           
             That
             he
             held
             the
             New
             Covenant
             to
             be
             Conditional
             ,
             no
             otherwise
             ,
             then
             in
             respect
             of
             Gods
             order
             ,
             and
             method
             ,
             in
             bestowing
             the
             blessings
             of
             it
             .
          
           To
           whom
           I
           replyed
           ,
           That
           if
           he
           asserted
           Conditions
           in
           the
           Covenant
           ,
           in
           no
           other
           sense
           ,
           we
           were
           agreed
           :
           And
           he
           knows
           ,
           that
           in
           the
           Letters
           which
           had
           passed
           between
           us
           ,
           I
           had
           yeelded
           as
           much
           ,
           to
           wit
           ,
           That
           in
           improper
           speech
           ,
           the
           Covenant
           may
           be
           called
           Conditional
           ;
           though
           for
           the
           causes
           before
           mentioned
           ,
           I
           use
           not
           the
           phrase
           .
           And
           therefore
           ,
           if
           any
           new
           breach
           hath
           hapned
           about
           this
           matter
           ,
           the
           guilt
           of
           it
           must
           rest
           on
           others
           ,
           and
           not
           on
           me
           .
           For
           my
           own
           part
           ,
           I
           am
           not
           conscious
           in
           my self
           of
           the
           least
           breach
           in
           Affection
           with
           any
           of
           my
           Neighbors
           ;
           being
           ready
           to
           serve
           them
           in
           love
           ,
           as
           opportunity
           is
           offered
           ;
           though
           some
           of
           them
           have
           used
           me
           spitefully
           ,
           refusing
           (
           as
           of
           old
           the
           Jews
           did
           towards
           the
           Samaritans
           )
           to
           have
           any
           dealings
           with
           me
           ,
           so
           much
           ,
           as
           in
           Civil
           Affairs
           .
           I
           confess
           ,
           I
           have
           forborne
           some
           of
           their
           Lectures
           ,
           because
           I
           would
           not
           ,
           by
           my
           silence
           ,
           give
           Testimony
           to
           that
           which
           I
           know
           to
           be
           heterodox
           and
           unsound
           :
           And
           I
           thought
           good
           a
           while
           to
           desist
           from
           making
           open
           Exceptions
           ,
           until
           I
           had
           given
           a
           more
           publick
           account
           of
           my
           practise
           in
           this
           particular
           :
           For
           the
           future
           ,
           I
           shall
           not
           put
           my self
           to
           the
           trouble
           of
           writing
           more
           Books
           ,
           unless
           it
           be
           to
           answer
           the
           Exceptions
           of
           my
           Reverend
           Neighbor
           (
           who
           first
           engaged
           me
           in
           this
           Controversie
           )
           either
           against
           my
           Doctrine
           or
           Practise
           :
           But
           if
           in
           any
           Congregation
           of
           this
           City
           (
           where
           a
           charge
           of
           Souls
           is
           incumbent
           on
           me
           )
           I
           am
           present
           ,
           when
           these
           Fundamental
           Truths
           of
           the
           Gospel
           ,
           are
           darkned
           and
           undermined
           by
           strangers
           ,
           or
           others
           ,
           I
           shall
           (
           God
           willing
           )
           put
           on
           the
           Apostles
           
           resolution
           ,
           (
           though
           the
           weakest
           and
           unworthiest
           of
           my
           Brethren
           )
           
             Not
             to
             give
             place
             to
             them
             by
             subjection
             ,
             no
             ,
             not
             for
             an
             hour
             ;
             that
             the
             truth
             and
             simplicity
             of
             the
             Gospel
             may
             continue
             amongst
             us
          
           ;
           and
           yet
           with
           due
           respect
           unto
           all
           mens
           persons
           :
           Let
           any
           man
           do
           the
           like
           by
           me
           ,
           I
           shall
           not
           account
           it
           a
           breach
           of
           peace
           .
           If
           Mr.
           W.
           had
           any
           intent
           to
           heal
           our
           breaches
           ,
           I
           must
           needs
           say
           ,
           he
           was
           very
           unhappy
           in
           the
           choice
           of
           Means
           .
           No
           prudent
           man
           will
           judge
           it
           a
           probable
           way
           to
           compose
           differences
           ,
           to
           use
           calumniating
           and
           opprobrious
           Language
           towards
           them
           that
           dissent
           ;
           or
           to
           lay
           unto
           their
           charge
           ,
           such
           things
           as
           they
           abhor
           .
           But
           to
           Mr.
           Woodbridges
           Prayer
           for
           Peace
           ,
           in
           the
           close
           of
           his
           Discourse
           ,
           I
           shall
           adde
           mine
           ,
           both
           for
           him
           ,
           and
           my self
           ,
           
             That
             we
             may
             do
             nothing
             against
             the
             truth
             ,
             but
             for
             the
             truth
             .
          
        
         
           Matth.
           11.19
           .
        
         
           
             Wisdom
             is
             justified
             of
             her
             Children
             .
          
        
      
       
         FINIS
         .
      
    
     
       
         
         
           The
           Printers
           Postscript
           .
        
         
           SInce
           these
           Sheets
           were
           wrought
           off
           at
           the
           Press
           ,
           the
           Author
           had
           neither
           health
           ,
           nor
           leisure
           to
           Revize
           them
           ;
           I
           hope
           there
           are
           no
           such
           Errata
           ,
           as
           can
           disturb
           the
           Rational
           Reader
           ,
           those
           that
           are
           ,
           if
           thy
           Judgement
           doth
           Correct
           them
           ,
           and
           thy
           Charity
           cover
           them
           ,
           thou
           shalt
           much
           oblige
           both
           the
           Author
           ,
           and
           me
           ,
           to
           serve
           thee
           in
           all
           Christian
           Offices
           .
        
         
           
             R.
             I.
             
          
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A39120-e410
           
             a
             Heb.
             4.12
             .
             2
             Cor.
             10.4
             ,
             5.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Clem.
             Alexand.
             VI.
             Strom.
             
          
           
             c
             Gen
             9.27
             .
          
           
             d
             
               Religio
               est
               suadenda
               ,
               non
               ●●genda
               .
            
          
           
             e
             1
             Tim.
             2.2
             .
             Jere
             29.7
             .
             Rom
             13.1
             .
          
           
             Jude
             3.
             
             Tit.
             1.9
             ,
             11.
             
          
           
             Jude
             9.
             
          
        
         
           Notes for div A39120-e790
           
             a
             Grounded
             on
             Col.
             1.27
             
               Christ
               in
               you
               the
               hope
               of
               glory
               .
            
             Whereas
             
               Christ
               in
               you
            
             is
             no
             more
             then
             Christ
             preached
             among
             you
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             rendred
             among
             in
             the
             same
             verse
             .
          
           
             b
             
               V●x
               〈◊〉
               est
               peccatum
               ,
               quam
               Justificationem
               ,
               ex
               operibus
               quaerere
               .
            
             Twis
             .
             Vi●
             .
             Grat.
             l.
             1.
             p.
             2.
             sect
             2.
             
               prope
               sinem
               ▪
            
          
           
             c
             Dr.
             Hammon●
             Sermons
             ,
             p.
             144.
             
          
           
             d
             Pag.
             141.
             
          
           
             e
             At
             an
             Act
             Sermon
             in
             Ox●n
             .
          
           
             f
             Enarrat
             .
             in
             Psal.
             45.
             
          
           
             g
             Mr.
             Caryl
             on
             Job
             .
          
           
             Matth
             15
             22.
             
             Luke
             18.13
             .
             &
             23.42
             .
             Gen.
             18.27
             .
             &
             32.9
             ,
             10.
             
             Num.
             14.18
             ,
             19.
             2
             
             Sam.
             23.5
             .
             1
             Cor
             4
             4.
             
             Phil
             3.9
             .
          
           
             Matth
             5.46
             .
             Luke
             7.47
             .
          
        
         
           Notes for div A39120-e1630
           
             a
             Id
             verò
             non
             est
             laudi
             dandum
             ,
             si
             extemp●re
             respondere
             nequeas
             .
             Cui
             Melancthon
             ,
             mi
             Doctor
             non
             quaero
             meam
             gloriam
             hoc
             in
             negotio
             sed
             veritatem
             .
             
               Melch.
               Adam
               .
               in
               vit
               Melanct.
               ●
               .
               339.
               
            
          
           
             b
             Mr.
             Baxter
             
               in
               his
               Epistle
               before
               his
               Directions
               for
               comfort
               .
            
          
           
             c
             
               Aphor.
               p.
               46.
            
             
          
           
             *
             
               Answer
               t●
            
             Pinc●en
             .
          
           
             *
             Ibid.
             
          
           
             d
             
               See
               Act.
               and
               Mon.
               2
               vol.
               p.
               52●
               .
               &
            
             ●
             .
             Joyes
             
               first
               Ans.
               to
            
             Winch.
             
               in
               prin
            
             .
          
           
             *
             G.
             Joy
             
               Rejoynd
               .
               fol.
               1.
            
             
          
           
             e
             
               Tr.
               of
               Justif.
               by
               Faith
               alone
            
          
           
             f
             
               Sup.
               Cant.
               Serm.
               67.
            
             
          
           
             g
             Mr.
             Crandon
             
               of
               Fawley
               in
               Hampshire
            
             .
          
        
         
           Notes for div A39120-e2830
           
             a
             1
             Cor.
             ●
             .
             11
             .
             Matth.
             16.18
             .
             Eph.
             1.20
             ,
             21
             :
             Isa.
             28.16
             .
          
           
             b
             Phil.
             3.3
             ,
             9.
             
          
           
             c
             Heb.
             7.25
             .
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Heb.
             5.
             
             ●
             .
             
               Causa
               nostr●
               cum
               Deo
               reconciliationis
               ,
               nisi
               unica
               statuitur
               ,
               nulla
               est
               .
            
             Calv.
             Opusc.
             p.
             317.
             
             If
             you
             give
             not
             all
             ,
             and
             fully
             ,
             and
             alonely
             to
             Christ
             ,
             you
             deny
             Christ
             ,
             and
             the
             Holy
             Ghost
             .
             Doctor
             Bar●●
             Martyr
             ,
             Tr.
             of
             Justif.
             
          
           
             e
             Hos.
             13.4
             .
             Isai
             43.11
             .
             &
             49.26
             .
             &
             60.16
             .
             John
             5.23
             .
             Acts
             4.12
             .
          
           
             f
             
               Tutius
               vivimus
               quando
               totum
               Deo
               damus
               .
            
          
           
             g
             
               Omnia
               quae
               ▪
               nunc
               Christianus
               &
               Apostolus
               ago
               &
               habeo
               —
               Non
               solum
               opera
               ante
               justificationem
               facta
               ,
               verum
               etiam
               quae
               post
               justificationem
               fiunt
               .
            
             Zan.
             in
             Phil
             3.8
             .
             Acts
             24.16
             .
          
           
             h
             Heb.
             12.4
             .
          
           
             Luther
             on
             Gal.
             ●
             ,
             29.
             
          
           
             *
             Mr.
             Warren
             of
             Hough●on
             in
             Hampshire
             .
          
           
             Mr.
             Burges
             of
             
               Justif.
               p.
            
             ●80
             ,
             ●86
             .
          
           
             h
             See
             D●
             .
             Chambers
             Animadvers
             .
             Sect.
             11.
             
             ●
             .
          
           
             i
             
               Consensus
               facit
               matrimonium
            
             .
          
           
             k
             
               Heb.
               2.11
               .
               He
               that
               sanctifieth
               ,
               and
               they
               that
               are
               sanctified
               (
               
                 i.
                 e.
              
               they
               whose
               sins
               were
               purged
               by
               his
               blood
               )
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               whereunto
               some
               do
               make
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               others
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               be
               the
               Substantive
               .
               
                 Vid.
                 Jun.
                 Paral.
                 l.
              
               3.
               
            
             
               God
               by
               his
               Election
               from
               Everlasting
               ●●amed
               a
               new
               body
               of
               Humane
               race
               (
               opposit
               to
               the
               first
               ,
               whereof
               Adam
               was
               the
               Head
               )
               and
               appointed
               Christ
               to
               be
               its
               Head
               ,
               Diodat
               .
               on
               Ephes.
               1.4
               .
               All
               our
               Divines
               do
               define
               the
               Catholike
               Church
               to
               be
               
                 Ca●●s
                 Praedestinatorum
              
               ,
               The
               whole
               company
               of
               Gods
               Elect.
               
            
          
           
             l
             See
             Diodate
             on
             Rom.
             16.
             ●
             
          
           
             *
             
               Hosius
               ,
               l.
            
             3.
             
               de
               Auth.
               Scrip.
               Pighius
            
             ,
             l.
             1.
             
               de
               Hier.
               Eccles.
               C●san
               .
               in
               Epist.
               ad
               Bohen
               .
            
             2
             &
             7.
             
          
        
         
           Notes for div A39120-e4410
           
             a
             At
             
               Rums●y
               Toward
            
             one
             Mr.
             Symonds
             whom
             he
             charged
             with
             sundry
             Errors
             ,
             a●
             soon
             as
             he
             had
             ended
             his
             Sermon
             ,
             and
             desired
             the
             people
             not
             to
             believe
             a
             word
             which
             Mr.
             Symonds
             had
             taught
             ,
             how
             justly
             I
             cannot
             tell
             .
          
           
             b
             
               Melch.
               Adam
               .
               in
               vit
               .
               Melanct.
               p.
            
             339.
             
          
           
             Mal.
             2.7
             .
          
           
             d
             See
             Luther
             on
             Gal.
             2.11
             .
          
           
             e
             
               Vid.
               Beza
            
             in
             Matth.
             3.6
             .
          
           
             Answ.
             
          
           
             Answ.
             
          
           
             Answ.
             
          
           
             Epistle
             to
             the
             Reader
             .
          
           
             Answ.
             
          
           
             
               Zuingl
               .
               Tom.
            
             2.
             fol.
             302.
             
          
           
             Mr.
             Baxter
             .
          
           
             
               Malum
               per
               accidens
               non
               destruit
               bonum
               per
               se.
               
            
          
           
             f
             
               Pax
               est
               omni
               bello
               tristior
               ,
               quae
               veritatis
               ,
               &
               justitiae
               ruina
               constat
               .
            
          
           
             g
             De
             Pec.
             Orig.
             cap.
             23.
             
          
           
             h
             
               Dissidiis
               magnis
               &
               controversis
               ,
               non
               sunt
               redimendae
               mire●
               istae
               veritates
               .
            
             Acont
             .
             Stratagem
             〈◊〉
             
          
           
             i
             
               Utilius
               scandalum
               nasci
               permittitur
               ,
               quam
               ut
               veritas
               relinquatur
               .
            
             Greg.
             hom
             .
             7
             in
             Ezek.
             ex
             Aug.
             Jam.
             3.17
             .
          
           
             k
             
               E●
               enim
               sola
               ecclesiae
               pax
               est
               ,
               quae
               Christi
               pax
               est
            
             Hilar.
             Gen
             49
             5.
             
          
           
             l
             Dr.
             Reynolds
             ▪
             
          
        
         
           Notes for div A39120-e5980
           
             a
             
               Ti●●li
               remedia
               ,
               ●●●ides
               ve●ena
            
             .
          
           
             b
             At
             Broughton
             before
             many
             Ministers
             ,
             &c.
             
          
           
             c
             
               Nominis
               crimen
            
             .
             Tert.
             Apol
             .
          
           
             d
             
               Quae
               Deo
               ho●orabilior
               ,
               paci
               amicabilior
               ,
               homini
               favorabilior
               .
            
          
           
             Acts
             24
             14.
             
          
           
             e
             
               Hoc
               anno
               prodi●t
               secta
               eorum
               qui
               dicuntur
               Antinomi
               .
            
             Sleid.
             Com.
             l.
             12.
             fol.
             159.
             
          
           
             f
             De
             Haeresib
             .
             c.
             54.
             
          
           
             g
             Fide
             &
             Operib
             .
             c.
             14.
             lb.
             q.
             76.
             in
             Octoginta
             tribus
             quest
             .
          
           
             h
             
               Magdalen
               Ha●l
            
             in
             Oxon.
             
          
           
             i
             Vind.
             Grat.
             p.
             21.
             
             &
             23.
             
          
           
             k
             Rhaetorf
             .
             
               Exercite
               Apologet.
               pro
               Grat.
               p.
            
             45.
             
          
           
             Pag.
             43.
             
          
           
             l
             
               Vind.
               Grat.
               l.
            
             1.
             p.
             2.
             
             Sect.
             25.
             
             ●
             .
             5.
             p.
             197.
             
          
           
             m
             
               Quem
               nos
               juvenes
               admi●ari
               soli●i
               ,
               &c
               :
            
             Crakanth
             .
             Log.
             Praedic
             .
             ubi
             .
          
           
             *
             Lib.
             3.
             sect
             .
             30.
             p.
             59.
             
          
           
             n
             
               Fides
               porro
               ita●
               justificationem
               ,
               praecedit
               ,
               ●t
               tamen
               Dei
               respectu
               sequatur
               ,
            
             Calv.
             Antid
             .
             Conc.
             Triden●
             .
             Sess.
             6.
             p.
             282.
             
          
           
             o
             
               Cham.
               Panstrat
            
             .
             Tom.
             3.
             l.
             13.
             c.
             10.
             sect
             .
             18.
             
          
           
             p
             Cap.
             6.
             sect
             .
             4.
             
          
           
             q
             Lib.
             22.
             c.
             12.
             sect
             5.
             &
             ●ect
             .
             9
             ▪
             
          
           
             r
             Lib.
             2.
             c.
             11.
             sect
             .
             6.
             
          
           
             s
             Disputat
             .
             An.
             16●2
             .
             Disp.
             17.
             
          
           
             t
             Mr.
             Baxter
             in
             Append.
             p.
             147.
             
          
           
             u
             Ames
             Med.
             l.
             1.
             c.
             27.
             sect
             .
             9.
             
          
           
             x
             
               Omnes
               illi
               pro
               quibus
               Christus
               ex
               intentione
               Dei
               sati●fecit
               ,
               sunt
               Deo
               reconciliati
               .
               i
               e.
               In
               favorem
               salutiserum
               aliquo
               modo
               restitu●i
               ,
            
             Antisinod
             .
             p.
             164.
             
          
           
             y
             Treat
             .
             of
             Just.
             p.
             177.
             
          
           
             Heb.
             10.14
             .
          
           
             z
             Pag.
             450.
             
          
           
             a
             Aphor.
             p.
             109
             ▪
             111.
             
          
           
             b
             Ibid.
             p.
             169
             ▪
             170.
             
          
           
             c
             Ibid.
             p.
             173.
             
          
           
             d
             Ibid.
             p.
             93.
             
          
           
             e
             
               Saints
               Rest.
            
             p.
             14.
             
             Append.
             p.
             100.
             
          
           
             f
             
               Ipsi
               verò
               statuunt
               ,
               quaecunque
               tandem
               sit
               hominis
               vita
               ,
               &
               quantumvis
               impura
               ,
               justificari
               tamen
               cum
               ,
               si
               modò
               promissionibus
               Evangelii
               credat
               ,
            
             Sleid.
             loc
             .
             su●
             .
             citat
             .
          
        
         
           Notes for div A39120-e8250
           
             
               Vid.
               Luth.
            
             in
             Psal.
             130.
             
          
           
             Calv.
             in
             Rom.
             1.17
             .
             
               Luther
               Sup.
            
             
          
           
             b
             
               Socinian
               .
               p.
            
             2●4
             .
          
           
             c
             Calv.
             Inst.
             l.
             3.
             c.
             2.
             sect
             .
             29.
             
          
           
             Rom.
             3.27
             .
          
           
             Rom.
             4
             4.
             
          
           
             d
             Rom.
             4.5
             .
          
           
             e
             2
             Cor.
             5
             19.
             i.
             e.
             
               Homines
               ex
               ●oto
               mundo
               electos
               ad
               salutem
               .
            
             Vid.
             Estium
             in
             loc
             .
             
               Electos
               vocat
               mundum
               ,
               non
               solum
               quia
               in
               mundo
               ,
               sed
               de
               mundo
               sunt
               ,
               natura
               nihil
               aliud
               quam
               mundus
               erant
               ,
            
             i.
             e.
             
               Peccatores
               ,
               damnati
               ,
               ac
               inimici
               Deo.
            
             Vid.
             Ferum
             in
             Joh.
             3.16
             .
          
           
             f
             Rom.
             5.8
             ,
             10.
             
          
           
             g
             Ephes.
             2.1
             ,
             5.
             
          
           
             h
             Sup.
             cap.
             1.
             sect
             3.
             
          
           
             i
             Cant
             4.7
             .
             Psal.
             51.7
             .
             Col.
             1.22
             .
             Eph.
             5.27
             .
          
           
             Deut.
             7.7
             .
             Rom.
             3.25
             .
             John
             3.16
             .
          
           
             k
             
               Excludere
               voluit
               omnia
               alia
               media
               vel
               adminicula
               ,
               cum
               purgationis
               &
               praetium
               &
               virtutem
               in
               Christo
               statuit
               .
            
             Calv.
             in
             loc
             .
          
           
             l
             Sess.
             6.
             
             Can.
             7.
             
             Bellarm.
             
          
           
             m
             Exercit.
             Apol
             .
             p
             42.
             
          
           
             Alsted
             .
             in
             Supplem
             .
             Cham.
             ut
             sup
             .
          
           
             n
             Calvin
             in
             Joh.
             6.29
             .
          
           
             o
             Epistle
             before
             Luther
             on
             Gal.
             
          
           
             p
             Acts
             13.50
             .
             Rom.
             10
             pr.
             
          
           
             See
             Gal
             5.
             pr
             ▪
             
          
           
             q
             Apologit
             .
             Exercit
             .
             p.
             37.
             
             
               Arminianis
               nihil
               prius
               est
               in
               votis
               ,
               &c.
               
            
          
           
             1
             Tim.
             1.8
             .
          
           
             r
             See
             Bolton
             of
             Error
             ,
             p.
             147.
             
          
           
             s
             N.
             Cov.
             p.
             136.
             
          
           
             t
             Downh
             .
             of
             Justif.
             l.
             6.
             c.
             6.
             sect
             .
             9.
             
          
           
             v
             Lib
             6.
             c.
             4.
             sect
             .
             5.
             
          
           
             z
             Adhort
             .
             ad
             pacem
             .
             c.
             12.
             p.
             153.
             
             Vid.
             Chiling-worths
             Answer
             to
             Knots
             ,
             p
             39
             ,
             40.
             
          
           
             
               Faustus
               Rhegiensis
            
             .
          
           
             a
             See
             
               J.
               G.
            
             hi●
             Animadversions
             on
             Loves
             Speech
             .
          
           
             b
             
               Justificatus
               per
               filem
               ,
               non
               potest
               nisi
               deinceps
               justè
               operari
               ,
            
             Aug.
             Let
             a
             Believer
             sin
             if
             he
             can
             ,
             
               Preston
               N.
               C.
               p.
            
             361.
             
          
           
             c
             Vid.
             Bishop
             Ushers
             answer
             to
             the
             Jesuite
             ,
             p.
             568.
             
             Ib.
             in
             lib.
             de
             Succes
             .
             eccles
             .
             p.
             191.
             
          
           
             d
             Bern.
             in
             Psal.
             qui
             habitat
             .
             Ser.
             1.
             
          
           
             e
             
               Ubi
               tuta
               firmaque
               infirmis
               securitas
               &
               requies
               nisi
               in
               vulneribus
               salvatorū
               ?
               Tantò
               illi●
               securior
               habito
               ,
               quanto
               ille
               por●utior
               ad
               salvandum
               ,
            
             in
             Cant.
             Ser
             ▪
             61.
             
          
           
             f
             Part.
             1.
             
             Serm.
             de
             nuptiis
             Christi
             .
             Tract
             .
             de
             distinct
             .
             vision
             .
             part
             .
             2.
             de
             verbo
             Dom.
             &
             part
             .
             3.
             do
             Consolat
             .
             Theolog.
             
          
           
             g
             Foxes
             Acts
             &
             Monuments
             ,
             Vol.
             ●
             .
          
           
             h
             3.
             
             Vol.
             p.
             525.
             
          
           
             i
             Bellar.
             l.
             5.
             de
             Justif.
             c
             ,
             7
             ▪
             
          
           
             i
             1
             Cor.
             3.11
             .
             
               Certum
               ,
               propriumque
               fidei
               fundamentum
               Ch●istus
               est
               .
            
             Aug.
             Euchirid
             c.
             5.
             
          
           
             k
             Instit.
             l.
             3.
             c.
             2.
             sect
             .
             7.
             
             &
             29.
             
             Opusc
             ▪
             318.
             
          
           
             l
             
               
                 Si
                 quantulacunquè
                 portio
                 in
                 opera
                 nostra
                 conferatur
                 ,
                 cate●●●
                 vacillabit
                 fides
                 .
              
               Cal.
               Opusc.
               p.
               280.
               
            
             
               
                 Fidei
                 nulla
                 erit
                 certitudo
                 ,
                 si
                 operibus
                 nitatur
                 salus
                 hominum
                 .
              
               Ib.
               p.
               282
               :
            
             
               
                 In
                 hunc
                 modum
                 si
                 distrahatur
                 salutis
                 fiducia
                 ,
                 nihil
                 poterit
                 ,
                 quàm
                 vacillare
                 ;
                 quid
                 hoc
                 aliud
                 est
                 quàm
                 subvertere
                 ab
                 imo
                 fundamentum
                 ?
              
               Ib.
               p.
               317.
               
            
          
           
             m
             
               Melancthon
               ,
               P.
               Martyr
               ,
               Calvin
               ,
               Perkins
               ,
               &c
               ▪
            
          
           
             De
             Reform
             .
             Eccles.
             ad
             Interim
             .
          
        
         
           Notes for div A39120-e10670
           
             a
             Calv.
             de
             vera
             Pacif.
             p.
             317.
             
          
           
             b
             See
             Chap.
             1.7
             .
          
           
             c
             2
             Tim.
             2.15
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               quid
               sit
            
             .
             Bez.
             in
             loc
             .
             
               Full.
               Miscel.
            
             sac
             .
             l.
             3.
             c.
             16.
             
          
           
             d
             Willet
             .
             in
             Rom.
             5
             p.
             235.
             
             Pa●aeus
             .
             Ib.
             
               prima
               effic●cia
               mortis
               Christ●
               est
               justificatio
               .
               &c.
               
            
          
           
             Diodat
             .
             in
             loc
             .
          
           
             1.
             
             Pet.
             2.9
             .
          
           
             f
             Diodat
             .
             on
             Matth.
             5.45
             .
          
           
             g
             
               Ut
               se
               sanctum
               &
               justum
               declararet
               ,
               seu
               ut
               gloriam
               justitia
               illustraret
               .
            
             Pa●
             in
             loc
             .
          
           
             h
             
               Salom.
               Jarchi
            
             .
             in
             Gen.
             6.3
             .
          
           
             i
             See
             Babing
             .
             on
             Gen.
             4.
             
             ●
             .
          
           
             k
             Mr.
             Owen
             .
             Mr.
             Kendal
             against
             Goodwin
             ,
             cap
             4.
             p.
             138.145
             .
          
           
             l
             See
             Mr.
             Walkers
             Socinianism
             Discovered
             ,
             p.
             224.
             
          
           
             m
             D.
             Sutcliff
             on
             Rom.
             11.
             p.
             61.
             
          
           
             n
             Dr.
             Jo●es
             on
             ●●e
             plate
             .
          
           
             o
             D●
             .
             Dow●●
             .
             of
             Justif.
             l.
             7.
             c.
             4
             sect
             .
             16.
             
             ●
             .
             473.
             
          
           
             p
             Acts
             13.48
             .
             &
             2.47
             .
          
           
             q
             Zech
             13
             .
             1●
             .
          
        
         
           Notes for div A39120-e12380
           
             a
             
               Vid.
               Stegm
               .
               Photin
            
             .
             p.
             739
             ,
             &c.
             
          
           
             b
             Of
             Just.
             l.
             6.
             c.
             15.
             sect
             .
             2.
             
             Ib.
             p.
             415.
             
          
           
             *
             Vind.
             Fid.
             
          
           
             c
             De
             fide
             &
             Justi
             .
             Cont.
             2.
             fol.
             47.
             
          
           
             d
             Dr.
             Hammonds
             Letters
             to
             Dr.
             C●
             .
             p.
             120.
             
          
           
             e
             Cap.
             4.
             sect
             .
             3.
             
          
           
             f
             Aphoris
             .
             56.
             p.
             219.
             
          
           
             g
             See
             Mr.
             Baxters
             Append.
             p.
             121.
             
          
           
             h
             Bellar.
             de
             Just.
             l.
             1.
             
             Quatuor
             ●ult
             .
             capit
             .
          
           
             i
             Thes.
             26.
             
          
           
             k
             De
             Justif.
             l.
             1.
             c.
             17.
             
          
           
             l
             Ep
             ad
             Hip.
             pol.
             &
             Resp.
             ad
             31.
             
             Art.
             Art.
             ●
             .
          
           
             m
             Epistle
             to
             th●
             Reader
             before
             his
             Saint●
             Rest
             ,
             p.
             7.
             
          
           
             n
             Aphoris
             .
             The●
             20.
             p.
             109.
             
          
           
             o
             Cap.
             9.
             
          
           
             p
             
               Counc
               .
               Trent
            
             .
             Sess.
             6.
             c.
             7.
             
          
           
             q
             Vind.
             ●id
             .
             ●
             .
             37.
             
          
           
             r
             
               Quamdiu
               augeri
               potest
               charitas
               ,
               profecto
               illud
               quod
               minùs
               est
               ,
               ex
               vitio
               est
               .
            
             Aug.
             ep
             .
             29.
             ad
             Hieron
             .
             
               Peccatum
               est
               ,
               cum
               charitas
               minor
               est
               quàm
               debet
               .
            
             Id.
             lib.
             de
             perf
             .
             justif
             .
             ad
             15.
             ●
             
          
           
             s
             
               Agebat
               gratius
               Deo
               ,
               de
               sua
               justitia
               ,
               proinde
               à
               Deo
               eam
               se
               habere
               credebat
               .
            
             Bel.
             de
             Justif.
             l.
             1.
             c.
             8.
             
          
           
             *
             2
             Cor.
             5.21
             .
          
           
             t
             See
             Downh
             .
             of
             Justif.
             p.
             130.
             
          
           
             v
             Of
             Justif.
             l.
             1.
             c.
             4.
             sect
             7.
             
          
        
         
           Notes for div A39120-e14650
           
             a
             
               Ipsa
               justitia
               nostra
               ad
               examen
               justitiae
               divinae
               deducta
               ,
               injustitia
               est
               ,
               sordet
               in
               districtione
               judicis
               quod
               fulget
               in
               opinione
               operantis
               .
            
             Greg.
             l.
             5.
             in
             3.
             cap.
             Job
             .
          
           
             *
             Jer.
             18.23
             .
          
           
             b
             
               
                 Quod
                 tegitur
                 ,
                 non
                 videtur
                 ,
                 quod
                 non
                 vid
                 tur
                 ,
                 non
                 imputa●ur
                 ;
                 quod
                 non
                 impatatur
                 ,
                 non
                 pun●etu●i
              
               :
               Jeron
               .
               in
               Psal.
               32.
               
            
             
               Vid.
               Aug.
               in
               Psal.
               32.
               
               
                 Si
                 voluit
                 tegere
                 ,
                 noluit
                 videre
                 ,
                 &c.
                 
              
            
             
               See
               Mr.
               Reynolds
               his
               Similitude
               ,
               Sup
               c
               ▪
               3.
               sect
               6.
               
            
          
           
             c
             Mr.
             Kendal
             against
             Goodw●n
             ,
             cap.
             4.
             p.
             138.
             
          
           
             Rom.
             1.17
             .
             Isai.
             53.11
             .
             1
             Pet.
             3.21
             .
          
           
             Gal.
             3.13
             .
             1
             Joh.
             1.7
             .
             Col.
             1.22
             .
             Eph.
             5.27
             .
          
           
             d
             
               Fateamur
               ergo
               necesse
               est
               ,
               justificationis
               nomen
               variè
               sumi
               ,
               nisi
               velimus
               existimare
               Apostolos
               à
               se
               dissentire
               ,
               &
               pugnantia
               enunciare
               ,
               &c.
            
             Whit.
             Cont.
             1.
             q.
             c.
             9.
             
          
           
             e
             
               Facile
               est
               ,
               imo
               &
               utile
               ut
               taceatur
               aliquod
               verum
               propter
               incapaces
               .
            
             Aug.
             de
             persever
             .
             Sanct.
             c.
             15.
             
          
           
             f
             
               Remissio
               peccatorum
               si
               quid
               ditatem
               inspicias
               nihil
               aliud
               est
               ,
               quàm
               punitionis
               negatio
               ,
               aut
               volitionis
               puniendi
               negatio
               .
               Sit
               ergo
               peccata
               remittere
               nihil
               aliud
               ,
               quàm
               nolle
               punire
               .
               A●
               hoc
               nolle
               punire
               ,
               ut
               actus
               immanens
               in
               Deo
               ,
               fui●
               ah
               aeterno
               .
            
             Vind.
             Grat.
             l.
             1.
             p
             2.
             sect
             .
             25.
             
             &
             1.
             in
             fol.
             p.
             294.
             
          
           
             g
             See
             Kendals
             Vind.
             c.
             4.
             p.
             134.
             
             &
             145.
             
          
           
             h
             Vid.
             
               Pag●
               .
               Buxtorf
            
             .
          
           
             i
             Vid.
             Scap.
             Lex
             .
             ab
             Arithmeticis
             desumitur
             ,
             &c.
             Tar●ovius
             .
          
           
             k
             Comment
             .
             in
             Rom.
             4.4
             .
          
           
             l
             In
             Apol.
             p.
             112.
             
             
               Nihil
               aliud
               est
               quàm
               volitio
               aut
               decretum
               ,
               &c.
               
            
          
           
             m
             See
             Burges
             of
             Justif.
             p.
             186.
             
          
           
             Answ.
             
          
           
             *
             De
             Trinit
             .
             l.
             12.
             
          
           
             Answ.
             
          
           
             Answ.
             
          
           
             Answ.
             
          
           
             n
             See
             Kendals
             Vind.
             p.
             134.
             
          
           
             o
             
               Nihil
               movet
               voluntatem
               Dei
               nisi
               bonitas
               sua
               .
            
             Aquin.
             1.
             p.
             q.
             19.
             a.
             2.
             ad
             2.
             &
             art
             .
             5.
             in
             c.
             
          
           
             p
             Cap.
             14.
             
          
           
             *
             Cap.
             5.
             sect
             .
             4.
             
          
           
             q
             
               Non
               esse
               &
               non
               apparere
               ,
               aequiparantur
               injure
               .
            
          
           
             r
             Disp.
             17.
             n.
             22.
             
          
           
             s
             Vid.
             Mead
             in
             Apoc.
             14.6
             .
             Twi●
             .
             Vind.
             grat
             .
             l.
             1.
             p.
             1.
             c.
             5.
             
          
           
             *
             Luke
             .
             1.78
             .
          
           
             t
             Dr.
             Reyn.
             on
             Psal.
             110.
             pag.
             524.
             
          
           
             v
             See
             Cap.
             3.
             sect
             .
             4.
             
             Mr.
             
               Th.
               Goodwins
            
             Christ
             set
             forth
             sect
             .
             3.
             c.
             5.
             
          
           
             *
             2
             Cor.
             5.20
             .
          
           
             y
             
               Christus
               Justificationem
               dicit
               esse
               regenerationem
            
             ,
             Melancth
             .
             in
             Joh.
             3.
             
          
           
             z
             
               Sacramenta
               in
               solis
               electis
               efficiunt
               quod
               sigurant
               .
            
             Aug.
             
               Communis
               est
               Baptismus
               omnibus
               baptizatis
               ,
               sed
               non
               virtus
               Baptismi
               .
            
             Lombard
             .
             l.
             4.
             dist
             .
             1.
             a.
             6.
             
          
           
             a
             See
             Diod.
             on
             Acts
             ●
             .
             38
             .
          
           
             b
             Amos
             Mod.
             l.
             1.
             c
             27.
             sect
             .
             9.
             
          
           
             *
             Eph.
             1.13
             .
             &
             4.30
             .
             Rom.
             8.16.5.5
             .
          
           
             *
             Luke
             16.15
             .
          
           
             c
             Diod.
             in
             loc
             .
          
        
         
           Notes for div A39120-e17680
           
             a
             See
             c.
             6.
             sect
             .
             2.
             
          
           
             b
             Paulus
             
               fidem
               accip●t
            
             ,
             Rom.
             4.
             
             ●
             .
             
               non
               pro
               opere
               ,
               sed
               pro
               objecto
               fidei
               —
               Nomine
               autem
               operum
               intellexit
               Apostolus
               ,
               non
               solum
               externa
               bona
               opera
               à
               lege
               mandata
               ,
               verùm
               omnes
               etiam
               in●●rnas
               virtutes
               ,
               &
            
             fidem
             
               ipsam
               ●uatenus
               opus
               est
               quod
               dam
               intellectus
               &
               volun●atis
               ,
               quod
               manifestum
               est
               cuiquam
               in
               ea
               Epistola
            
             (
             scil
             .
             ad
             Rom.
             )
             
               mediocriter
               exercitato
            
             .
             Zan●h
             .
             de
             Nat.
             Dei.
             l.
             4.
             c.
             2.
             
             Thes.
             2.
             
          
           
             c
             
               Nomen
               fidei
               &
               verbum
               credendi
               apertè
               docent
               ,
               justitiam
               nobis
               aliundè
               advenire
               ▪
               &
               eam
               in
               nobis
               realiter
               non
               esse
               ;
               sed
               tantùm
               ejus
               cognitionem
               ,
               sensum
               &
               effecta
               ;
               opu●
               enim
               fidei
               est
               ea
               quae
               extra
               nos
               sunt
               apprehendere
               —
               Hac
               igitur
               vel
               unica
               loquutio
               ,
               per
               Fidem
               ,
               seu
               Fide
               nos
               justificari
               ,
               satis
               esse
               deberet
               ad
               evincenium
               ,
               nos
               non
               justificari
               opere
               ,
               aut
               virtute
               aliqua
               in
               nobis
               existente
               ,
               c●qu●
               n●●
               ips●
               fide
               ,
               ut
               virtus
               &
               opus
               est
               ,
               sed
               re
               quae
               ex●●●
               nos
               posita
               est
               .
               Favore
               scil
               .
               Dei
               &
               justitia
               Christi
               .
            
             Zanchius
             ubi
             supra
             .
          
           
             Isa.
             53.11
             .
             John
             17.3
             .
             Phil.
             3.10
             .
          
           
             Isa.
             50.10
             ,
             11.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Clem.
             Alex.
             Strom.
             l.
             ●
             .
             Prosper
             .
             ad
             Dub.
             8.
             
          
           
             *
             Dr.
             Hammond
             ▪
             Mr.
             Baxter
             .
          
           
             See
             Down
             .
             of
             Just.
             l.
             6.
             c.
             5.
             sect
             .
             3.
             and
             Downs
             nature
             of
             Justification
             p.
             10.
             
          
           
             f
             Dr.
             Iackson
             o●
             Faith
             ,
             c·
             9·
             an●
             Down●
             ut
             sup
             .
             
               Scientia
               affectiva
            
             Gerson
             ,
          
           
             g
             
               
                 Proprium
                 objectum
                 fidei
                 justificantis
                 est
                 Christus
                 ,
                 vel
                 misericordia
                 Dei
                 in
                 Christo
                 ,
                 non
                 propositio
                 vel
                 axioma
                 ,
              
               Amesius
               Bellar.
               Enerv.
               tom
               .
               4.
               l.
               5.
               c.
               ●
               .
               sect
               .
               22.
               
            
             
               
                 Actus
                 credentis
                 non
                 terminatur
                 ad
                 axioma
                 ,
                 sed
                 ad
                 rem
                 ,
                 fa●●entibus
                 s●●olasticorum
                 clarissimis
                 ,
                 &c.
              
               Ames
               .
               medul
               .
               Theol.
               l.
               2.
               c.
               5.
               sect
               .
               24.
               
            
          
           
             h
             
               Sicut
               Contar
               enus
               optimè
               observavit
            
             .
             Ames
             .
             Bellar.
             Enervat
             .
             ubi
             sup
             .
          
           
             i
             
               See
               D.
               ●●ckson
               of
               Faith
               sect
               ▪
               1.
               c.
               9
               n.
               4.
               p.
               147.
               
            
             
               The
               Spirit
               makes
               the
               general
               Call
               particular
               &c.
               
               Shep.
               Sound
               beleever
               .
               p.
               222.
               
            
          
           
             k
             Rhetorf
             .
             Exer.
             Apol.
             ex
             .
             2.
             c.
             2
             ▪
             p.
             228.
             
          
           
             l
             Dr.
             Ham.
             Vind.
             of
             Pract.
             Cat
             p.
             3
             ,
             &
             4.
             
             
               Quare
               etsi
               ●emo
               credidisset
               futurum
               ,
               tamen
               fu●sse
               ,
               ut
               finis
               mortis
               Christi
               constaret
               ,
               omnino
               credimus
               —
               Christus
               exauditur
               semper
               ,
               sive
               salvantur
               ,
               sive
               no●
               ,
               quia
               orat
               cum
               ann
               xae
               sidei
               conditio●e
               .
            
             Corvin
             .
             in
             Mol.
             c.
             27.
             sect
             .
             1.
             
             &
             4.
             
             Vid.
             c.
             28.
             sect
             .
             24.
             
          
           
             m
             In
             a
             Sermon
             at
             an
             irregular
             Ordination
             in
             Sarum
             ,
             where
             Ministers
             are
             ordained
             ,
             not
             fixed
             to
             any
             Church
             ;
             and
             some
             an
             hundred
             miles
             distant
             from
             the
             place
             of
             their
             Ministery
             .
          
           
             n
             See
             Heilder
             .
             on
             51.
             
             Psal.
             Lect.
             128.
             p.
             604.
             
          
           
             o
             
               Pacem
               babeamus
            
             .
             Vulg.
             &
             Syr.
             
          
           
             Concil
             .
             Trid.
             ●ess
             .
             6.
             c●n
             .
             6.
             &c
             ●
             .
             Bellar.
             de
             just
             .
             ●
             1
             ,
             c.
             12.
             &c.
             
          
           
             
               Chamier
               Panst.
            
             ●
             .
             3.
             l
             22.
             c.
             8.
             
             Ames
             Bel.
             ener
             .
             ●
             .
             4.
             l.
             5.
             c.
             4.
             
          
           
             Willet
             contr
             .
             19.
             
             ●
             .
             991.
             
             Down
             .
             of
             Justif.
             l.
             6.
             c.
             7
             ●
             .
             10.
             
             Pemble●ind
             ●ind
             .
             fid
             .
             c.
             4.
             
          
        
         
           Notes for div A39120-e20050
           
             a
             Thes.
             70.
             
          
           
             b
             De
             Justif.
             l.
             1
             c.
             17.
             
          
           
             c
             Pract.
             Cat.
             p.
             28
             ,
             30.
             
          
           
             d
             Vindic.
             Cat.
             p.
             8.
             
          
           
             e
             See
             Testim
             .
             to
             the
             truth
             &c.
             p
             4
             &
             15.
             
          
           
             f
             Philip.
             apud
             ●eckern
             .
             Log.
             p.
             152.
             
          
           
             g
             
               Nostra
               contranos
               dimicat
               armatura
            
             ,
             Jer.
             ad
             .
             Johan
             .
             Hieros
             .
          
           
             h
             Gen.
             4.4
             .
             
               Inprimis
               ad
               Abel
               &
               postca
               ad
               munera
               propter
               cum
               ;
               Deus
               non
               homines
               propter
               munera
               ,
               sed
               munera
               propter
               homines
               acceptat
               .
               Paris
               cap.
               de
               meritis
               .
               Ideo
               dicitur
            
             1
             R.
             8.52
             .
             
               oculi
               sunt
               a●erti
               ad
               preces
               servi
               ,
               quia
               prius
               nos
               intuctur
               justificatos
               in
               Christo
               ,
               quam
               preces
               exaudit
               .
            
             See
             Ains
             .
             not
             :
             on
             Lev.
             3.5
             .
          
           
             i
             
               Nihil
               viriditatis
               habet
               ramus
               boni
               operis
               ,
               nisi
               a
               radice
               processit
               ,
               qui
               est
               Christus
               .
            
          
           
             k
             Art.
             13.
             
             
               &
               Rogers
            
             thereupon
             .
          
           
             l
             
               Nihil
               eorum
               quae
               justificationem
               precedunt
               ,
               sive
               fides
               ,
               sive
               opera
               ,
               ipsam
               justificationis
               gratiam
               promeretur
               .
            
             Concil
             .
             Trident.
             Ses.
             6.
             
             Can.
             8.
             
          
           
             m
             See
             Down
             of
             
               Just.
               l.
            
             3.
             c.
             1.
             
             &
             2.
             
          
           
             n
             
               Efficiens
               est
               unde
               pendet
               ●
               effectus
               .
            
          
           
             o
             Tom.
             3.
             l.
             P
             5.
             c.
             5.
             
             S.
             2.
             
          
           
             Mr.
             Kendal
             against
             Goodwin
             ,
             cap.
             4
             ▪
             141.
             
          
           
             q
             Ib.
             p.
             140.
             
          
           
             r
             Cam.
             Tom.
             3
             p
             569.
             
          
           
             s
             Reynolds
             on
             Hos.
             14.
             
             Serm.
             4.
             sect
             .
             18.
             
          
           
             Answer
             to
             
               G.
               ●●oy
            
             ,
             fol.
             20.
             b.
             
          
           
             v
             V●d
             .
             
               Vorst
               .
               Para●●
            
             .
             &
             
               〈◊〉
               dat
            
             .
             Annot.
             
          
           
             x
             Mr.
             Owen
             against
             Baxter
             ,
             p
             ●1
             .
          
           
             y
             Aphor.
             p.
             93.
             
          
        
         
           Notes for div A39120-e22250
           
             *
             Diodat
             .
             on
             Rom.
             3.27
             .
          
           
             Gal.
             3.10
             .
          
           
             *
             Tit.
             3.5
             .
             Rom.
             4.5
             .
          
           
             a
             
               Verbum
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ab
               ipsa
               gratia
               deduction
               ,
               ut
               remissionem
               gratuitam
               intelligamus
               ex
               parte
               nostra
               ,
               nullo
               pretio
               à
               nobis
               numerato
               .
            
             Daven
             .
             in
             loc
             .
          
        
         
           Notes for div A39120-e23350
           
             a
             Rom
             7
             ▪
             24
             ,
             25.
             
          
           
             Rom.
             3.19
             .
          
           
             *
             Rom.
             8.33
             .
          
           
             b
             See
             Mr.
             
               Tho.
               Goodwins
            
             Sermon
             on
             John
             6.37
             .
          
           
             *
             
               Notat
               constantiam
               &
               pevitissimam
               rei
               adhaesionem
               .
            
             Camer
             .
          
           
             c
             Z●nch
             .
             de
             Nat.
             Dei.
             l.
             4.
             c.
             6.
             q.
             r.
             Thes.
             
          
           
             *
             Gal.
             3.24
             .
          
           
             Gal.
             4.1
             ,
             2.
             
          
           
             Answ.
             
          
           
             Answ.
             
          
           
             d
             See
             Dr.
             Reynolds
             three
             Treatises
             ,
             p.
             385.
             
          
           
             1
             Tim.
             1.15
             .
             1
             Joh.
             5
             10
             ,
             11.
             
          
           
             Answ.
             
          
           
             Answ.
             
          
        
         
           Notes for div A39120-e24690
           
             a
             Rom.
             1
             17.
             
             &
             4.15
             .
          
           
             b
             Prov.
             18.14
             .
          
           
             c
             Psal
             102.3
             .
             &
             38.3
             .
          
           
             d
             Isai
             53.5
             .
             John
             3
             .
             1●
             .
          
           
             e
             
               Vita
               non
               est
               vivere
               sed
               valere
               .
               Non
               est
               beatus
               ,
               qui
               so
               esse
               non
               putat
               .
            
             See
             Eccles.
             6.2
             .
          
           
             f
             Vid.
             sup
             .
             c.
             6.
             sect
             .
             4.
             
          
           
             Rom.
             2.2
             .
          
           
             g
             Cap.
             6.
             sect
             .
             2.
             
          
           
             h
             Vid.
             Calv.
             Instit
             .
             l.
             3.
             c.
             2.
             sect
             2.
             
             Pemb.
             Vind.
             sid
             .
             p.
             24.
             in
             quarto
             .
          
           
             i
             See
             Shepherds
             Sound
             Believer
             ,
             p.
             230.
             
          
           
             Answ.
             
          
           
             Answ.
             
          
           
             Rom.
             6.23
             .
             1
             Cor.
             2.12
             .
          
           
             Answ.
             
          
        
         
           Notes for div A39120-e26240
           
             a
             Cap.
             1
             sect
             .
             8.
             
          
           
             Answ.
             
          
           
             *
             Il.
             λ.
             
          
           
             b
             Musculus
             in
             ●oc
             .
             apud
             Mar●orat
             .
          
           
             c
             Calv.
             Harm
             .
             ●in
             Mat.
             3.17
             .
          
           
             d
             Beza
             Majores
             Annot
             in
             loc
             .
          
           
             e
             Pareus
             in
             loc
             .
          
           
             f
             Ward
             on
             Matth.
             3.17
             .
          
           
             g
             Ferus
             in
             Matth.
             3.
             
          
           
             h
             See
             Dioda●e
             on
             Matth.
             3.17
             .
          
           
             Joh.
             17.24
             ,
             2●
             .
          
           
             Vid.
             Camer
             .
             My●othe
             .
             in
             2
             Cor.
             3.16
             .
             &
             v.
             13
             &
             P●ae●ect
             .
             in
             Mat.
             ●9
             .
             3
             .
          
           
             k
             Dyonis
             .
             de
             div
             .
             nom
             .
             part
             .
             4.
             cerca
             med
             .
          
           
             l
             Vol.
             1.
             p.
             110.
             
             Edit
             .
             1608.
             
          
           
             m
             Levit.
             17.
             
             ●
             .
             1
             Pet.
             2.5
             .
          
           
             n
             1
             Cor.
             4.8
             .
          
           
             o
             Vind.
             Grat.
             p.
             19.
             
          
           
             p
             
               
                 Pronuncia●●
                 Catholici
                 nulla●●dari
                 in
                 hac
                 vita
                 hominis
                 peccatoris
                 sanctificationem
                 tantam
                 uo
                 non
                 habeat
                 admixtum
                 peccatum
                 ,
                 &
                 longe
                 absit
                 à
                 perfectione
                 ad
                 quam
                 tendit
                 .
              
               Cham.
               tom
               .
               3.
               l.
               10.
               c.
               3.
               sect
               .
               9.
               
               
                 Vae
                 etiam
                 laudabili
                 vitae
                 hominum
                 ,
                 si
                 remota
                 misericordia
                 discutias
                 eam
                 .
              
               Aug.
               Confes.
               l.
               9.
               c.
               13.
               
            
             
               See
               Dr.
               Reynolds
               on
               2
               Cor.
               7.1
               :
               p.
               325.
               
            
          
           
             q
             Exod.
             28.38
             .
             Apoc.
             8.3
             ,
             4.
             
          
           
             r
             Grot.
             de
             Satis
             c.
             7.
             p.
             154.
             Oxon
          
           
             s
             Armin.
             disp
             .
             pub
             .
             de
             Nat.
             Dei.
             Thes
             51.
             
          
           
             t
             Vid.
             Aquin.
             p.
             1.
             q.
             19.
             art
             .
             2.
             ad
             3.
             &
             art
             .
             5.
             in
             c.
             
          
           
             u
             Vid.
             Twiss
             .
             V●nd
             .
             Grat.
             l.
             1.
             p.
             2.
             digres
             .
             1
             ,
             2
             ,
             3.
             
          
           
             x
             Rhaeto●f
             .
             Apol.
             c.
             2.
             n.
             16.
             
          
           
             y
             Aquin.
             ●
             .
             p.
             q.
             23.
             art
             5.
             in
             c.
             
          
           
             z
             Answ.
             to
             Bax●er
             ,
             c.
             6.
             p.
             36.
             
          
           
             a
             Answer
             to
             Baxter
             ,
             p.
             8●
             .
          
           
             b
             Ib.
             p.
             30.
             
          
           
             c
             See
             Di●●
             ▪
             on
             Gal
             5.2
             .
          
           
             d
             Vid.
             Perk.
             &
             Calv.
             in
             loc
             .
          
           
             e
             Sarcer
             .
             apud
             Marlorat
             .
             in
             loc
             .
             &
             Perkins
             .
          
           
             d
             Baxters
             Append
             .
             p.
             152.
             
          
        
         
           Notes for div A39120-e29550
           
             a
             Damas.
             de
             ●id
             .
             Orthod
             .
             l.
             1.
             
             ●
             .
             2.
             
             &
             
               Iod.
               Clictov
            
             .
             in
             loc
             .
          
           
             b
             
               Omnes
               sciant
               ,
               nemini
               quicquam
               ,
               quàm
               quod
               scriptis
               probaverit
               ,
               esse
               credendum
               .
            
             Cod.
             l.
             1.
             
             Tit.
             18.
             leg
             .
             uni●
             .
             
               Grat.
               Valentinian
            
             .
             &
             l.
             3.
             
             Tit.
             1.
             leg
             .
             ●
             .
             Constant
             ,
          
           
             c
             See
             Bull
             of
             the
             Covenant
             .
             p.
             276
             ,
             &c.
             
          
           
             d
             Apud
             Rhaetorf
             .
             Apol.
             p.
             39.
             
          
           
             e
             Diodate
             on
             Col.
             2.14
             .
          
           
             f
             Vid.
             Sup.
             cap.
             1.
             sect
             .
             6.
             
          
           
             *
             August
             .
          
           
             g
             Epist.
             57.
             
          
           
             h
             Downs
             of
             the
             Faith
             of
             Infants
             ,
             p.
             199.
             
          
           
             i
             Ezek.
             18.20
             .
             Hab.
             2.4
             .
          
           
             k
             Heb.
             6.18
             .
          
           
             l
             1
             Joh.
             1.4
             .
          
           
             m
             Sup.
             cap.
             4.
             
          
           
             Rom.
             4.16
             .
          
           
             n
             See
             Hildersh
             .
             on
             Psa.
             51.
             lect
             .
             128.
             
             Ames
             .
             med
             .
             s.
             1.
             c.
             27.
             
          
           
             o
             
               Omnis
               conditio
               in
               casu
               mincertum
               tend●t
               .
            
          
           
             p
             
               
                 Anne
                 conditionem
                 quis
                 seri●
                 &
                 sapienter
                 prescribet
                 alteri
                 sub
                 promisso
                 praemii
                 ,
                 &
                 paenae
                 gravissimae
                 comminatione
                 ,
                 qui
                 eam
                 in
                 eo
                 cui
                 prescribit
                 efficere
                 vult
                 ,
                 haec
                 actio
                 totae
                 iudiora
                 ,
                 &
                 vix
                 scoena
                 digna
                 est
                 .
              
               Rem
               Apol.
               c.
               9.
               p.
               105.
               a.
               
            
             
               
                 Nihil
                 ineptius
                 ,
                 nihil
                 vaniùs
                 quam
                 fidem
                 merito
                 Christi
                 tribuere
                 si
                 enim
                 Christus
                 meritu●
                 est
                 fidem
                 ,
                 tum
                 fides
                 conditio
                 esse
                 non
                 poterit
                 ▪
              
               c.
               8.
               p.
               95.
               
            
          
        
         
           Notes for div A39120-e31000
           
             a
             See
             M.
             
               Goodw
               ▪
            
             Christ
             set
             forth
             sect
             .
             3.
             c.
             5.
             
          
           
             b
             
               Actualis
               peccatorum
               remissio
               &
               justificati●
               absque
               fide
               ,
               &c.
               nemini
               contingunt
               .
            
          
           
             b
             Vind.
             Grat
             ▪
             l.
             1.
             p.
             2
             sect
             .
             25.
             
          
           
             d
             See
             Reynolds●3
             ●3
             .
             Treat
             .
             p.
             4
             ▪
             10.
             
          
           
             e
             Matth.
             11.29
             .
             Joh.
             13.15
             .
             Phil.
             2.5
             .
             1
             Pet.
             2.21
             .
             ●
             John
             2.6
             .
          
           
             f
             Vid.
             Sup.
             c
             3.
             
          
           
             g
             Park
             .
             de
             descens
             .
             l
             3.
             sect
             .
             49
             ,
             50
             ,
             53.
             
          
           
             h
             Vid.
             Estium
             in
             loc
             .
          
           
             i
             Socin
             :
             part●
             1.
             de
             Servat
             .
             c.
             2
             ,
             3
             ,
             4.
             
          
           
             k
             
               Steg
               .
               Photin●
               ▪
            
             Disp.
             24
             q
             3.
             
          
           
             Vers.
             15
             ,
             17
             ,
             18.
             
          
           
             l
             Cap.
             14.
             sect
             .
             2.
             
          
           
             Object
             .
          
           
             Answ.
             
          
           
             Rom.
             4.17
             .
          
           
             m
             
               
                 Rationibus
                 victi
                 ,
                 dentibus
                 vincunt
              
               ,
               Bas.
               ep
               .
               ●0
               .
            
             
               
                 Haeretici
                 argumentis
                 victi
                 calumnias
                 meditantur
              
               .
               Athan.
               
                 Istae
                 sunt
                 haereticorum
                 machinae
                 ,
                 ut
                 convicti
                 〈◊〉
                 perfidia
                 ,
                 ad
                 maledicta
                 se
                 conferant
                 .
              
               Hier.
               Apo.
               cont
               .
               Ruff●●
               .
            
          
           
             n
             Hale●
             tr
             .
             of
             Schism
             .
          
           
             o
             Rom.
             13.1
             .
          
           
             p
             See
             Mr.
             Cottons
             way
             of
             the
             Churches
             ,
             p.
             78●
             &c.
             
          
           
             q
             Treat
             .
             of
             the
             Church
             ,
             cap.
             14
             
          
           
             r
             2
             Tim.
             3.7
             .
          
        
         
           Notes for div A39120-e32570
           
             a
             See
             before
             ,
             cap.
             15.
             
          
           
             b
             pag.
             7·
             
          
           
             *
             Mr.
             
               R.
               H.
            
             
          
           
             c
             Iun.
             orat
             .
             2.
             de
             foed
             .
             novo
             .
             Rivet
             .
             in
             loc
             .
             
               Quamvis
               faedus
               illud
               videatur
               tantùm
               spectare
               praesentem
               vitam
               ,
               tamen
               altiùs
               conscendendum
               est
               ad
               rem
               significatam
               ;
               est
               enim
               foedus
               gratiae
               ,
               &c.
               
            
          
           
             d
             
               Haec
               promissio
            
             ,
             Ero
             Deust●●s
             ,
             
               &c.
               b●evissimae
               quidem
               verbis
               ,
               led
               sensu
               ampliss●m●
               ,
               ad
               hanc
               ●●im
               ●efern●tur
               omnes
               quae
               in
               scripturis
               spaersae
               su●t
               promissiones
               ,
               ●raese●im
               quae
               sunt
               de
               salute
               eterna
               ,
               &c.
               
            
             Zanch.
             de
             Nat.
             Dei.
             l.
             ●
             .
             c.
             5.
             q.
             2.
             s●ct
             .
             5.
             
             Hoc
             foedere
             ,
             justificationis
             gratia
             conti●e●ur
             Pisc.
             Anal.
             in
             Gal.
             3
             6.
             
             
               Cum
               multis
               aliis
            
             .
          
           
             e
             
               Nihil
               falsius
               est
               dogmate
               ist●
               Arminian●
               ,
               ●eminem
               diligi
               in
               Christo
               ,
               nisi
               actu
               existentem
               in
               ●o
               per
               fidem
               ,
               nam
               per
               &
               propter
               Christum
               datu●
               Spiritus
               Sanctus
               ,
               per
               cujus
               gratiam
               credimus
               ,
            
             Joh.
             7.36
             .
             &
             1●
             .
             16
             .
             Exercit.
             p.
             38.
             
          
           
             f
             Syntag.
             p.
             2.
             c.
             45.
             
             Thes.
             38.
             
          
           
             g
             New
             Cov.
             p.
             289.
             
          
           
             h
             See
             the
             Epistle
             to
             the
             Reader
             before
             my
             Sermon
             ,
             on
             Psal.
             45.6
             .
          
           
             i
             
               Oportet
               —
               esse
               memorem
            
             .
          
           
             *
             1
             Cor.
             13.5
             ,
             7.
             
          
           
             k
             Iob
             5.27
             .
          
           
             l
             1
             Thes
             5.21
             .
          
           
             m
             1
             Ioh.
             4.1
             .
             Acts
             17.11
             .
          
           
             n
             Vid.
             Dave●
             .
             de
             judice
             ,
             &c.
             
             ●
             .
             16●
             .
          
           
             o
             Cottons
             answ
             .
             to
             Baily
             .
             p.
             36.
             
          
           
             p
             Dr.
             Ham.
             let
             .
             to
             Dr.
             Cheyn
             .
             p.
             118.
             
          
           
             q
             
               Keck
               ▪
            
             syst
             .
             log
             .
             p.
             145.
             
          
           
             *
             Heb.
             3.3
             .
          
           
             r
             2
             Cor.
             6.16
             .
             Joh.
             14.23
             .
          
           
             s
             Of
             Justif.
             p.
             183.
             
          
           
             t
             See
             the
             Ep.
             before
             my
             Ser.
             
          
        
         
           Notes for div A39120-e34610
           
             Rev.
             5.9
             .
          
           
             a
             See
             M.
             Kend.
             vind
             .
             c
             18.
             p.
             7.
             
          
           
             b
             Vid.
             Calv.
             Inst.
             l.
             2.
             c.
             2.
             sect
             4.
             
          
           
             c
             See
             Dr.
             Reynolds
             on
             Psal.
             110.4
             .
          
           
             d
             Gen.
             17.7
             .
             2
             Chron.
             13.5
             .
             Psal.
             89.34
             .
             &
             28.
             
             Isa.
             54.9
             .
             &
             55.3
             .
             Jere.
             33.20
             .
          
           
             e
             Dr.
             Stough
             .
             Ser.
             on
             Ps.
             4.6
             .
          
           
             *
             Hos.
             2.23
             .
             Cant.
             2.16
             .
          
           
             f
             
               Calv.
               Diodate
            
             .
          
           
             g
             Vid.
             Calv.
             i●
             Jer.
             32.38
             ,
             39.
             
          
           
             h
             Sect.
             8.
             not
             .
             6.
             
          
           
             i
             Serm.
             2.
             of
             Faith
             p
             38.
             
          
           
             k
             Mr.
             Strong
             Ser.
             on
             1
             Sam.
             2.30
             .
          
           
             l
             Append
             p
             41
             ,
             42.
             
          
           
             m
             Sup.
             c.
             14.
             sect
             .
             9.
             
          
        
         
           Notes for div A39120-e36470
           
             *
             1
             John
             4.10
             ,
             19.
             
          
           
             
               Pareus
               .
               Ion.
               s.
               D●
               .
               k●o●
               .
            
          
           
             Vid.
             Calv
             in
             loc
             .
          
           
             b
             Dow●h
             of
             Justif.
             l
             3.
             c.
             2.
             
          
        
         
           Notes for div A39120-e37640
           
             a
             
               Interpreter
               verbo
            
             ,
             condition
             .
          
           
             b
             
               J.
               Cook
            
             on
             Littleton
             ,
             l
             3.
             c.
             5.
             
          
           
             c
             
               Verbo
               Condition
            
             .
          
           
             d
             Vind.
             l.
             1.
             part
             3.
             sect
             .
             7.
             
             ●
             .
             1.
             
               &
               alib
               .
               saepe
            
             .
          
           
             e
             See
             Down
             .
             of
             Justif.
             p.
             471.
             
          
           
             Tom.
             3.
             l.
             15.
             
             ●
             .
             3.
             sect
             .
             27.
             
          
           
             Ib.
             c.
             5.
             sect
             .
             16
             
          
           
             Trial
             of
             Faith
             ●
             61.
             
          
           
             h
             Com.
             on
             Gal.
             4.
             
          
           
             i
             Sup.
             c
             ▪
             17.
             sect
             .
             10.
             
          
           
             k
             Tom.
             5.
             fol·
             in
             Hos.
             p.
             42.
             and
             55.
             
          
           
             l
             
               De
               natura
               Dei
               in
               meo
            
             .
             p.
             491.
             
          
           
             m
             De
             Vocat
             .
             Gen.
             l.
             1.
             c.
             9.
             
          
           
             n
             Bellar.
             apud
             .
             Ames
             T.
             4.
             l.
             5.
             c
             4.
             sect
             9.
             
          
           
             o
             Vid.
             Jun.
             orat
             .
             2
             de
             foed
             .
          
           
             p
             In
             loc
             .
          
           
             q
             Preston
             of
             Gods
             Immutab
             .
             p.
             86.
             
          
           
             Object
             .
          
           
             Answ.
             
          
           
             r
             Aphor.
             Thes.
             26.
             
          
           
             s
             
               Qui
               belle
               se
               absurda
               omnia
               evasisse
               pu●arunt
               ,
               cum
               dicerent
               ,
               non
               intrinseca
               sua
               bonitate
               valere
               opera
               ,
               ad
               salutem
               c●merendam
               ,
               sed
               expac●●
               ratione
               .
            
             Calv.
             Inst.
             l.
             3.
             c.
             17.
             sect
             3.
             
          
           
             t
             Aphor.
             Thes.
             23.
             p.
             127.
             
          
           
             u
             Apud
             .
             Stegman
             .
             in
             Photin
             .
          
           
             w
             Dr.
             Hamm.
             9
             Ser.
             p
             140.
             
          
           
             Object
             .
          
           
             Answ.
             
          
           
             Object
             .
          
           
             Answ.
             
          
           
             x
             Exerc.
             Apol.
             p.
             36.
             
             &
             34
             
          
        
         
           Notes for div A39120-e39830
           
             a
             Bur.
             on
             Hos.
             1
             Vol.
             p.
             674.
             
          
           
             b
             In
             loc
             .
             obs
             .
             6.
             p.
             101.
             
          
           
             c
             Tom.
             5.
             in
             Hos.
             p
             57.
             
          
           
             d
             In
             Gal
             4.25
             .
             fol.
             218.
             
          
           
             e
             Melanct
             in
             Rom.
             3.
             
             
               Vulgo
               in●●ginantur
               hom●●es
               evangelium
               esse
               promissionem
               conditionatem
               ,
               at
               ab
               hac
               imaginatione
               ,
               adducendi
               sunt
               ,
               &c.
               
            
          
           
             f
             Ib.
             in
             Rom.
             4.
             
          
           
             g
             
               Nos
               negamus
               Testamentum
               Dei
               de
               remissione
               peccatorum
               ,
               habere
               adjunctam
               conditionem
            
             loc
             com
             .
             de
             Justif.
             fid
             .
             sect
             65
             p.
             387.
             
          
           
             h
             
               Tota
               substantia
               fede●is
               est
               si●e
               conditione
               ,
            
             D●
             .
             N.
             foed
             .
             sect
             .
             1●
             
          
           
             i
             Comment
             .
             in
             Heb.
             8.10
             .
          
           
             k
             Coronis
             ad
             Col.
             Hig
             Edit
             .
             6.
             p.
             400.
             
          
           
             l
             Beza
             in
             Gal.
             3.14
             .
          
           
             m
             See
             Dicksons
             Com.
             
          
           
             Micah
             4.5
             .
          
           
             Rom.
             9.6
             .
             Joh.
             15.2
             .
          
        
         
           Notes for div A39120-e41640
           
             a
             Act.
             13.32
             ,
             ●●
             .
             Luke
             1.54
             ,
             55
             ,
             69
             ,
             70.
             
             Acts
             26.22
             ,
             23.
             
             Luke
             4.18
             ,
             21.
             
          
           
             b
             1
             Tim
             1.15
             .
             Heb.
             10.14
             .
          
           
             Exod.
             34
             6
             ,
             7.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Chrisost
             .
          
           
             *
             See
             Reyn
             :
             on
             Psa.
             110.
             p.
             385
             
          
           
             b
             
               Credere
               jubet
               &
               fidei
               nullum
               objectum
               ponit
               .
            
          
           
             c
             
               Ingenium
               hominu
               metiuntur
               ex
               audacia
               ,
               &
               dextram
               putant
               fronti
               geminam
               .
            
             Kend.
             Ep.
             ad
             Ac.
             Oxon.