The Life of Faith, Part 3 · Chapter 8

The Life of Faith · Part 3 · Chapter 8

p. 321CHAP. VIII. The pernicious or dangerous Errours detected, which hinder the work of Faith about our Juſtification; and the contrary Truths aſſerted.

THere is ſo much duſt and controverſie raiſed here to blind the eyes of the weak, and to hinder the life of Faith; and ſo much poiſon ſerved up under the name of Juſtification and Free Grace, that I ſhould be unfaithful if I ſhould not diſcover it, either through fear of offending the guilty, or of wearying them that had rather venture upon deceit, than upon controverſie. And we are now ſo fortified againſt the Popiſh and Secinian extreams, and thoſe whom I am now directing to live by Faith, are ſo ſettled againſt them, that I think it more neceſſary (having not leiſure for both, and having done it heretofore in my Confeſſion) to open at this time the method of falſe doctrine on the other extream, which for the moſt part is it which conſtituteth Antinomianiſm, though ſome of them are maintained by others.

And I will firſt name each errour; and then with it, the contrary truth.

Errour 1. Chriſts ſuffering was cauſed by the ſins of none, as the aſſumed meritorious cauſe, or as they uſually ſay, as imputed to him, or lying on him, ſave only of the Elect that ſhall be ſaved.

Contr. The ſins of fallen mankind in general, except thoſe rejections of Grace, whoſe pardon is not offered in the conditional Covenant, did lye on Chriſt as the aſſumed cauſe of his ſufferings.

See John 1.29. 2 Cor. 5.18, 19, 20. John 3.16, 17, 18, 19. Heb. 2.9. 1 Tim. 2.4, 5, 6. 1 John 2.2. 1 Tim. 4.10. 2 Pet. 2.2. See Paraeus in his Irenicon; & Twiſſe vind. & alibi paſſim, ſaying as much; and Amyrald, Davenant, Dallaeus, Teſtardu… Ʋſher, &c. proving it.

Errour 2. Chriſt did both perfectly obey, and alſo make ſatiſfaction for ſin by ſuffering, in the perſon of all the Elect in the ſenſe of the Law, or Gods account; ſo that his Righteouſneſs of obedience p. 322and perfect holineſs, and his ſatisfaction, is ſo imputed to us, as the proprietaries, as if we our ſelves had done it, and ſuffered it: not by an after donation in the effects, but by this ſtrict imputation in it ſelf.

Contr. The contrary Truth is at large opened before, and in my confeſſion.

Chriſts ſatisfaction, and the merit of his whole obedience, is as effectual for our pardon, juſtification and ſalvation, as if Believers th…mſelves had performed it; and it is imputed to them, in that it was done for their ſakes, and ſuffered in their ſtead, and the fruits of it by a free Covenant or donation given them. But 1. God is not miſtaken, to judge that we obeyed or ſuffered when we did not. 2. God is no lyar, to ſay, we did it, when he knoweth that we did it not. 3. If we were not the actors and ſufferers, it is not poſſible that we ſhould be made the natural ſubjects of the Accidents of anothers body, by any putation, eſtimation or miſ-judging whatſoever; no nor by any donation neither. It is a contradiction, and therefore an impoſſibility that the ſame individual Actions and Paſſions, of which Chriſts humane nature was the agent and ſubject ſo many hundred years ago, and have themſelves now no exiſtence, ſhould in themſelves, I ſay, in themſelves, be made yours now, and you be the ſubject of the ſame accidents. 4. Therefore they can no otherwiſe be given to us, but 1. By a true eſtimation of the reaſons why Chriſt underwent them, viz. for our ſakes as aforeſaid. 2. And by a donation of the effects or fruits of them, viz. pardoning, and juſtifying, and ſaving us by them (on the terms choſen by the Donor himſelf, and put into his Teſtament or Covenant) as certainly (but not in the ſame manner) as if we had done and ſuffered them our ſelves. 5. If Chriſt had ſuffered in our perſon reputatively in all reſpects, his ſufferings would not have redeemed us: Becauſe we are finite worms, and our ſuffering for ſo ſhort a time, would not have been accepted inſtead of Hell ſufferings. But the perſon of the Mediator made them valuable. 6. God never made any ſuch Covenant with us [that he will juſtifie us, and uſe us juſt as he would have done, if we had our ſelves perfectly obeyed and ſatisfied.] They that take on them to ſhew ſuch a Promiſe, muſt ſee that no wiſe man examine it. p. 3237. God hath both by his Covenant, and his Works, ever ſince confuted that opinion; and hath not dealt with us as he would have done, if we had been the reputed doers and ſufferers of it all our ſelves. For he hath made conveyance of the Benefits, by a pardoning and juſtifying Law, or Promiſe; and he giveth us additional pardon of renewed ſins as we act them, and he addeth threatnings in his Law or Covenant; and he inflicteth penalties; yea ſome that are very grievous, even the with-holding of much of his Spirits help and grace; all which are inconſiſtent with that conceit; nor would he ſo have uſed us, if we had been perfectly innocent, and had fully ſatisfied for our ſins our ſelves. 8. All men would have had preſent poſſeſſion of Glory, if God had ſo reputed us the perfect meriters of it. For his Juſtice would no more have delayed our reward, than denyed it. 9. All that are ſaved would have equal degrees of holineſs and happineſs, as well as of righteouſneſs, becauſe all would equally be reputed the perfect fulfillers of the Law. And as no penalty could ever be juſtly inflicted on them here; ſo no degree of glory could be denyed them hereafter for their ſin, or for want of perfect righteouſneſs. 10. The opinion of this kind of imputation, is a moſt evident contradiction in it ſelf. For he that is imputatively a ſatisfier for all his own ſin, is therein ſuppoſed to be a ſinner: And he that is imputatively a perfect innocent fulfiller of the Law, is thereby ſuppoſed to need no ſatisfaction to Juſtice for his ſin, as being imputatively no ſinner. 11. By this all Chriſts ſacrifice and ſatisfaction is made a work of needleſs ſupererrogation; yea unjuſt, or rather impoſſible. For if we perfectly obeyed in him, he could not ſuffer for our diſobedience. 12. Hereby pardon of ſin is utterly denyed: for he that is reputatively no ſinner, hath no ſin to pardon.

If they ſay that God did firſt impute the ſatisfaction for ſin, then there was no room after for the imputation of perfect obedience. We cannot feign God to receive all the debt, or inflict all the penalty, and then to ſay, now I will eſteem thee one that never didſt deſerve it.

If they ſay that he doth neither impute the obedience or the ſuffering to us ſimply, and to all effects, but in tantum ad hoc, or ſecundum quid only: ſo that we ſhall be pardoned for his p. 324ſuffering, and then judged worthy of Heaven for his obedience: this is but to come up towards the truth before you are aware, and to confeſs that neither of them is given us in it ſelf, but in the effects, as being it ſelf paid to God to procure thoſe effects.

But withall, the matter muſt be vindicated from their unfound inventions, and it muſt be ſaid, that Chriſt dyed not only for our ſins of commiſſion, but of omiſſion alſo; and that he that is pardoned both his ſins of commiſſion and omiſſion, is free from the puniſhment both of ſenſe and loſs; yea and is reputed as one that never culpably omitted any duty; and conſequently fell ſhort of no reward by ſuch omiſſion: ſo that there remaineth no more neceſſity of Righteouſneſs in order to a reward where the pardon is perfect, ſave only (N. B.) to procure us that degree of reward which muſt be ſuperadded to what we forfeited by our ſin; and which we never by any culpable omiſſion deſerved to be denyed. And thus much we do not deny that ſomewhat (even Adoption) which is more than meer Pardon and Juſtification muſt confer on us. But withall, as we hold not that the Sun muſt bring light, and ſomewhat elſe muſt firſt baniſh darkneſs; that one thing muſt cure death, and another cauſe life; that ſatisfaction muſt procure the pardon of ſins of omiſſion and commiſſion, as to the poenae damni & ſenſus, and make us eſteemed and uſed as no ſinners, and then imputed obedience muſt give us right to that reward, which the poenae damni, deprived us of; ſo (N. B.) we maintain that Chriſts ſufferings have merited our eternal ſalvation, and our Juſtification and Adoption; and that his obedience hath merited our forgiveneſs of ſin: And that both go together, the merit of the one and of the other, to procure all that we receive, and that the effects are not parcelled out as they have deviſed: Though yet we believe that Chriſts ſufferings were paid to God, as for our ſins, to ſatisfie Juſtice, and that in the Paſſive Obedience, it is firſt ſatisfactory, and then and therefore meritorious, and in the active it is meerly meritorious.

13. And the maintainers of the contrary opinion, beſides all the forementioned evils, could never agree how much of Chriſts Righteouſneſs muſt be in their ſenſe imputed: ſome p. 325holding only the paſſive; a ſecond ſort the active and paſſive; a third ſort, the habitual, active and paſſive; a fourth ſort, the divine, the habitual, the active and the paſſive.

But of all theſe things there is ſo much written againſt them, by Cargius, Ʋrſinus, Olevian, Piſcator, Paraeus, Scultetus, Alſtedius, Wendeline, Camero, Bradſhaw, Gataker, and many more, that I need not to add any more for confutation.

Errour 3. That no one ſhall ſuffer whoſe ſins lay on Chriſt, and were ſuffered for by him.

Contr. Many ſuch ſhall ſuffer the ſorer puniſhment, for ſinning againſt the Lord that bought them, and treading under foot the blood of the Covenant, wherewith they were ſo far ſanctified, as to be a people by their own Covenant ſeparated to God, Heb. 10.25, 26. Heb. 6.4, 5, 6. 2 Pet. 2.2. Heb. 4.1. & 2.3. & 12.29.

Errour 4. That no godly man (ſay ſome (or Elect perſon, though ungodly (ſay others) is ever puniſhed by God, becauſe Chriſt ſuffered all their puniſhment himſelf.

Contr. Every godly man is chaſtened of God, and all chaſtiſement is a fatherly correcting puniſhment: And many juſtified perſons are puniſhed to their final loſs, by the denyal of forfeited degrees of grace, and conſequently of glory, Heb. 12.7, 8, 9, 10. 1 Cor. 11.32. 1 Theſ. 5.19. Epheſ. 4.30. But ſad experience is too full a proof. See my Confeſſion.

Errour 5. That God were unjuſt if he laid any degree of puniſhment on thoſe that Chriſt died for; or (ſay others) on the juſtified; becauſe he ſhould puniſh one ſin twice.

Contr. It is certain, that God puniſheth the Juſtified in ſome degree (much more the Elect before converſion) and it is certain that God is not unjuſt. Therefore it is certain that the ground of this accuſation is falſe; for it was not our deſerved puniſhment it ſelf, or the ſame which was due in the true ſenſe of the Law which Chriſt endured: but it was the puniſhment of a voluntary ſponſor, which was the equivalens, and not the idem that was due; and did anſwer the ends of the Law, but not fulfill the meaning of the threatning; which threatned the ſinner himſelf, and not another for him: ſeeing then it was a ſatiſfaction, or ſacrifice for ſin, which God received for an attonement and propitiation, and not a ſolution or ſuffering of the ſinner himſelf in the ſenſe of the Law, the charge of injuſtice on God is groundleſs.

p. 326And no man can have more right to Chriſts ſufferings or benefits, than he himſelf is willing to give: And it is not his own will (into whoſe hands all power and judgement is committed) that we ſhould be ſubject to no puniſhment becauſe he ſuffered for us.

Errour 6. That the Elect are juſtified from eternity (ſay ſome) or from Chriſts death before they were born (ſay others) or before they believed (ſay others.)

Againſt this I have ſaid enough in many Volumes heretofore.

Errour 7. That Faith juſtifieth only in the Court of our own Conſciences, by making us to know that we were juſtified before.

Againſt this alſo I have ſaid enough elſewhere.

Errour 8. That ſins to come, not yet committed, are pardoned in our firſt Juſtification.

Contr. Sins to come are no ſins: and no ſins have no actual pardon: but only the certain remedy is provided, which will pardon their ſins as ſoon as they are capable.

Errour 9. Juſtification is not a making us juſt, but a ſentence pronouncing us juſt.

Contr. Juſtification is a word of ſo many ſignifications, that he that doth not firſt tell what he meaneth by it, will not be capable of giving or receiving ſatisfaction.

And here once for all, I muſt intreat the Reader that loveth not confuſion and errour, to diſtinguiſh of theſe ſeveral ſorts of Juſtification, as the chief which we are to note.

Juſtification is either publick by a Governour, or private by an equal or meer Diſcerner: Juſtification is by God, or by Man. Juſtification by God is either as he is Law-giver, and above Laws, or as he is Judge according to his Laws: In the firſt way God maketh us juſt; by his Act of Oblivion, or pardoning Law, or Covenant of Grace. In the ſecond reſpect God doth two waies juſtifie and forgive: 1. As a determining Judge: 2. As the Executioner of his Judgement. In the former reſpect God doth two waies juſtifie us: 1. By eſteeming us juſt. 2. By publick ſentencing us juſt. As Executioner, he uſeth us as juſt, and as ſo judged.

I paſs by here purpoſely all Chriſts Juſtification of us by way p. 327of apology or plea; and all Juſtification by witneſſes and evidences, &c. and all the conſtitutive cauſes of our Righteouſneſs, leſt I hinder them whom I would help, by uſing more diſtinctions than they are willing to learn. But theſe few are neceſſary.

1. It is one thing for God to make us Righteous, by forgiving all our ſins of commiſſion and omiſſion, for the ſake of Chriſts ſatisfaction and obedience.

2. It is another thing for God to eſteem us to be ſo Righteous when he hath firſt made us ſo.

3. It is another for God to ſentence us Righteous as the Publick Judge, by Jeſus Chriſt.

4. And it is another thing for God to take off all penalties and evils, and to give us all the good which belong to the Righteous; and ſo to execute his own Laws and Sentence. And he that will not diſtinguiſh of theſe ſenſes or ſorts of Juſtification, ſhall not diſpute with me.

And while I am upon this, I will give the Reader theſe two remarks and counſels. 1. That he will not in diſputing about Juſtification, with any ſect, begin the diſpute of the Thing, till he hath firſt determined and agreed of their ſenſe of the Word. And that he will not confound the Controverſies de nomine about the word, with thoſe de re, about the matter. And that he will remember in citing texts of Scripture, that Beza, and many of our beſt Expoſitors, do grant to the Papiſts (as I heard Biſhop Ʋſher alſo do) that ſome texts of Scripture do take the word [Juſtifie] as they do, for Pardon and Sanctification conjunctly: As Titus 3.7. 1 Cor. 6.11. Rom. 8.30. three famous texts; of which ſee Le Blank at large in his Theſ. de nom. Juſtific. If the controverſie be only of the ſenſe of a Text, handle it accordingly: If of the matter, turn it not to words.

2. Note this Obſervation, that Sanctification it ſelf, or the giving us the Spirit, is a great act (though I ſay not the only) of executive Juſtification. The with-holding of the Spirit is the greateſt puniſhment inflicted in this life: and therefore the giving of the Spirit is the removal or executive remiting of the greateſt penalty: So that if pardon were only as Dr. Twiſſe thought, a non-punire, a not puniſhing, then this were the moſt proper, as well as plenary pardon in this life. But p. 328the truth is, that our Pardon and Juſtification in Right goeth firſt, which God effecteth by his Covenant-gift: And then God eſteemeth us juſt or pardoned, when by pardon he hath made us juſt: and if there be any ſentence, or any thing equivalent before the day of Judgement or death, he next ſentenceth us Juſt; and laſtly, he uſeth us as juſt, that is, as pardoned (all ſins of omiſſion and commiſſion) which is by taking off all puniſhment both of pain (or ſenſe) and loſs; of which part the giving of his Spirit, is the chief act on this ſide our Glorification.

Note therefore that thus far no Proteſtant can deny to the Papiſts, nor will do, that Sanctification and Juſtification are all one, that is, that God having pardoned us de jure, doth pardon us executively, by giving us his forfeited Spirit and Grace; and by all the communion which we have after with him, and the comfort which we have from him.

And further let it be well noted, that the nature of this executive Pardon or Juſtification (of which read Mr. Hotchkis at large) is far better known to us, than the nature of Gods ſentential Pardon and Juſtification: and therefore there is leſs controverſie about it. For what it is to forbear or take off a puniſhment, is eaſily underſtood: But though moſt Proteſtants ſay, that Juſtification is a ſentence of God, they are not agreed what that ſentence is. Some think (truly) that our firſt Juſtification by Faith is but a virtual ſentence of the Law of Grace, by which we muſt be judged. Others ſay that by a ſentence is meant Gods ſecret mental eſtimation: Others ſay, that as Angels are his executioners; ſo it is before them (where joy is ſaid to be for a ſinners converſion) Luke 15. that doth declare and ſentence us pardoned and juſt. Others think that there is no ſentence but Gods notification of pardon to our conſciences, or giving us the ſenſe or knowledge of it. Others think that there is no ſentence till death, or publick Judgment. Others ſay that God doth ſentence us juſt, though we know not where, nor how. And Mr. Lawſon noteth, that (as all confeſs that God hath no voice, but a created voice; and therefore uſeth not words as we; unleſs what Chriſt as man may do in that we know not; ſo) his ſentence is nothing but his declaration that he eſteemeth us pardoned and juſt in title, which is principally, if not only, by his execution, and taking off all p. 329penalties of ſenſe and loſs, and uſing us as pardoned in title: and ſo that the giving of his Spirit, is his very ſentence of Juſtification in this life, as it is his declaration as aforeſaid.

And doubtleſs executive pardon is the moſt perfect and compleat, as being the end and perfection of all the reſt. Therefore God maketh us juſt in title by. Covenant-pardon; and therefore he ſentenceth us as juſt, that he may take off all penalty, and give us the felicity due to the righteous; and may uſe us as thoſe that are made juſt.

There is much truth in moſt of the foreſaid opinions incluſively, and much falſhood in their ſeveral excluſions of all the reſt (unleſs their quarrel be only de nomine, which of all theſe is fitlieſt called Juſtification. For 1. There is no doubt but our pardon, or conſtituted Juſtification in Covenant-title, is a virtual ſentential Juſtification. 2. And there is no doubt but God doth eſteem them juſt, that are firſt made juſt, and no other (b…cauſe he erreth not:) And that this eſtimation is ſententia concepta, as diſtinct from ſententia prolata. 3. And it is certain that thoſe Angels that muſt execute his ſentence, muſt firſt know it: And it is probable that the Joy foreign, in the preſence of the Angels of God, doth intimate that God uſeth ordinarily to notifie the conver…iod of a ſinner to Angels (whether the joy here be meant as Dr. Hammond and others think, Gods Joy ſignified to Angels, or rather the Angels Joy, by their preſence being, in Choro Angelorum, or among them, that is, in them; or both.) 4. And it is granted that God doth uſually give ſome notice of his pardon, at one time or other, more or leſs to a ſinners conſcience (though that is too late, too uncertain, too low, and too unequal, and too unconſtant to be the great and famous Juſtification by Faith.) 5. And it is clear, that till death or Judgment, there is no ſuch ſolemn plenary judicial ſentence or declaration as there will be then. 6. And it is certain, that at death and judgment, Chriſt as Man, a creature, can ſpeak or expreſs himſelf, as the bleſſed creatures do to one another. 7 And its certain that God hath a way of expreſſing himſelf to creatures, which is beyond our preſent underſtandings: But we may conceive of it by the ſimilitude of Light, which in the ſame inſtant revealeth millions of things to millions of perſons reſpectively. p. 330(Though that is nothing to his preſent Juſtification of us by Faith, unleſs as he revealeth it to Angels.) 8. And it is certain, that at the day of death and judgment, God will thus by an irreſiſtible light, lay open every man to himſelf, and to the world, which may be called his ſentence, differing from the execution; and that Chriſt in our nature will be our Judge, and may expreſs that ſentence as aforeſaid. 9. And it is certain, that Gods actual taking off puniſhment, and giving the bleſſing which ſin had deprived us of, is a declaration of his mind, which may be called, an executive ſentence, and might ſerve the turn if there were no more: And that in Scripture, the terms of [Gods judging the world] doth uſually ſignifie Gods executive Government, rewarding and puniſhing: And that God doth begin ſuch execution in this life: and that his giving the Spirit is thus his principal pardoning and juſtifying act; and yet that this is but part, and not the whole of our preſent executive pardon: and that glorification in this ſenſe is the higheſt and nobleſt Juſtification or Pardon; when God giveth us all that ſin had forfeited (But yet we deny not that Glorification is ſomewhat more than an executive pardon, ſo far as any more is then given us, than we did forfeit by our ſins.)

I muſt deſire the Reader not to forget all this explication of the nature of Juſtification, becauſe it will be ſuppoſed to the underſtanding of all before and after.

Errour 10. That the juſtified or regenerate never incur any guilt or obligation to any puniſhment, but only temporal corrections; and therefore need no pardon at all of any ſin, at leaſt, ſince regeneration, as to the everlaſting puniſhment; becauſe Chriſt dyed to prevent that guilt, and conſequently the neceſſity of any ſuch pardon.

Contr. This is before explained. Chriſt died to procure us that pardoning Covenant, which (on its own terms) will pardon every ſin of the Juſtified when they are committed; but not to prevent the need of pardon. Otherwiſe Chriſt ſhould not ſatisfie for any ſins after regeneration, nor bear them in his ſufferings at all: For his ſatisfaction is a bearing of a puniſhment, which in its dignity and uſefulneſs is equivalent to our deſerved, or (to be deſerved) puniſhment. Now if we p. 331never do deſerve it, Chriſt cannot bear that in our ſtead, which we never deſerve: As the preventing of the ſin or reatus culpae proveth that Chriſt never ſuffered for that ſin prevented, becauſe it is terminus diminuens, and is no ſin; ſo is it in preventing the deſert of puniſhment. And as for Correction Chriſt doth inflict ſo much as is good for us; and therefore did not die to prevent it. But of this Controverſie I have ſaid more at large elſewhere.

Errour 11. That Juſtification by Faith is perfect at the firſt inſtant; though Sanctification be imperfect.

Contr. Againſt this Errour read Mr. George Hopkins book of ſalvation from ſin; ſhewing how Juſtification and Sanctification are equally carryed on.

It is granted that at our firſt true faith, we are pardoned all the ſins that ever we committed before, as to the eternal puniſhment: And ſo we are converted from them all: But (as our Sanctification is imperfect, ſo) our Pardon is yet imperfect in many reſpects: For 1. We are ſtill liable to death, which is the wages of ſin, though it be ſo far conquered as not to hinder our ſalvation: Henoch and Elias went to Heaven without it, Rom. 5 12, 14, 17, 21. Gen. 3.16, 17, 19. 1 Cor. 15.21, 26. 2. We are ſtill liable to many penal chaſtiſements in this life; which though they do us good by accident, are yet the fruits of ſin, no father chaſtiſing a faultleſs child, but doing him good in another way. 3. There are many ſins yet left uncured, which though as ſins, they are our own only, yet as an evil not cured, are alſo penal: I am ſure that the not-giving of more of his Spirit and Grace is penal. Therefore till our grace be perfect, we are not perfectly delivered from the penal fruits of ſin, and therefore not perfectly juſtified and pardoned. 4. That Pardon and Juſtification is not perfect, which hath ſo many conditions, and of ſuch a nature for its continuation, as ours now hath: As to ſay, you ſhall loſe your juſtified ſtate, unleſs you fight and overcome, in mortification, ſufferings, perſeverance. &c. He that hath a title to an eſtate, which is held by ſuch a tenure, and would be loſt if he ſhould fail in ſuch conditions, hath not ſo perfect a title, as he that is paſt all ſuch conditions. 5. That pardon which is only of ſins paſt, while there are thouſands more hereafter to be pardoned p. 332(or elſe we ſhould yet periſh) is not ſo perfect as that Pardon and Juſtification in the concluſion of our lives, when all ſin that ever will be committed is forgiven abſolutely. 6. The kind of our preſen… Juſtification is imperfect; it being but in Covenant-title, and ſome part of execution; the full and pe…f…ct ſentence and execution, being at the day of Judgment.

I leave them therefore to ſay [Chriſts Righteouſneſs imputed to us is perfect; therefore we are as perfectly juſt and juſtified as Chriſt] who know not what Imputation here is; nor that Chriſts perſonal Righteouſneſs is not given to us as proprietors, in it ſelf, but in the effects; and who know not the difference between believing and blaſpheming, and making our ſelves as ſo many Chriſts to our ſelves; and that know not what need they have of Chriſt, or of Faith, or Prayer, or of any holy endeavour for any more Pardon, and Righteouſneſs or Juſtification, than they have already: Or who thinke that David in his Adultery and Murder was as perfectly pardoned and juſtified as he will be in Heaven at laſt: And in a word, who know not the difference between Earth and Heaven.

Errour 12. That Chriſt juſtifieth us only as a Prieſt: Or (ſay others) only as obeying and ſatisfying.

Contr. Chriſt merited our Juſtification in his ſtate of humiliation, as the Mediator ſubjected to the Law, and perfectly obeying it, and as a ſacrifice for ſin. But this is not juſtifying us. Chriſt offered that ſacrifice as the High Prieſt of the Church or world: But this was not juſtifying us. Chriſt made us the New Covenant as our King, and as the great Prophet of the Father or Angel of the Covenant, Mal. 3.1. And this Covenant giveth us our pardon and title to impunity, and to life eternal; And Chriſt as our King and Judge doth juſtifie us by a Judiciary Sentence, and alſo by the execution of that ſentence: ſo that the relations moſt eminently appear in our Juſtification, are all excluded by the foreſaid errour.

Errour 13. That we are juſtified only by the firſt act of Faith; and all our believing afterwards to the end of our lives, are no juſtifying acts at all.

Contr. Indeed if the queſtion be only about the Name of Juſtifying, if you will take it only for our firſt change into a p. 333ſtate of righteouſneſs by pardon, it is true. But the following act… of Faith are of the ſame uſe and need to the continuing of our Juſtification, or ſtate of Righteouſneſs, as the firſt act was for the beginning of it.

Errour 14. That the continuance of our Juſtification needeth no other conditions to be by us performed, than the continuance of that Faith on which it was begun.

Contr. Where that firſt Faith continueth, there our Juſtification doth continue: But that Faith never continueth without ſincere obedience to Chriſt; and that obedience is part of the condition of the continuance, or not loſing our Juſtification (as is proved before, and at large elſewhere) The Faith which in Baptiſm we profeſs, and by which we have our firſt Juſtification or Covenant-right, is an accepting of Chriſt as our Saviour and Lord to be obeyed by us in the uſe of his ſaving remedies; and we there vow and covenant future obedience. And as our marriage to Chriſt, or Covenant-making, is all the condition of our firſt right to him and his benefits, without any other good works or obedience; ſo our Marriage-fidelity, or Covenant keeping, is part of the condition of our continuance herein, or not loſing it by a divorce, John 15. Col. 1.23. &c.

Errour 15. That Faith is no condition of our part in Chriſt, and our Juſtification, but only one of Gods gifts of the Covenant, given with Chriſt and Juſtification.

Errour 16. That the Covenant of Grace hath no conditions on our part, but only donatives on Gods part.

Errour 17 That if the Covenant had any conditions, it were not free. And that every condition is a meritorious cauſe, or at leaſt ſome cauſe.

Contr. All theſe I have confuted at large elſewhere, and proved 1. That Faith is a proper condition of thoſe benefits which God giveth us by the conditional Covenant of Grace; but not of all the benefits which he any other way giveth us. It was not the condition of his giving Chriſt to live and die for us; nor of his giving us the Goſpel, or this Covenant it ſelf; nor of his giving us Preachers, or of the firſt motions of his Spirit; nor was Faith the condition of the gift of Faith …elf; becauſe all theſe are not given us in that way, by that Covenant, but abſolutely, as God ſhall pleaſe.

p. 3342. That ſome Promiſes of God of the laſt mentioned gifts, have no condition: The promiſes of giving a Saviour to the world; and the promiſe of giving and continuing the Goſpel in the world; and of converting many by it in the world, and of making them Believers, and giving them new hearts, and bringing them to ſalvation, &c. have no conditions. But theſe are promiſes made, ſome of them to Chriſt only, and ſome of them to fallen mankind, or the world in general, or predictions what God will do by certain men unborn, unnamed, and not deſcribed, called the Elect. But all this giveth no title to Pardon, or Juſtification, or Salvation to any one perſon at all.

Remember therefore once for all, that the Covenant which I ſtill mean, by the Covenant of Grace, is that which God offereth men in Baptiſm, by the acceptance whereof we become Chriſtians.

3. That Gods gift of a Saviour, and New Covenant to the world, are ſo free as to be without any condition: But Gods gift of Chriſt with all his benefits of Juſtification, Adoption, &c. to individual perſons, is ſo free as to be without and contrary to our deſert; but not ſo free as to be without any condition: And that he that will ſay to God [Thy grace of pardon is not free if thou wilt not give it me, but on condition that I accept it, yea or deſire it, or ask it] ſhall prove a contemner of grace, and a reproacher of his Saviour, and not an exalter of free grace. There is no inconſiſtency for God to be the giver of grace to cauſe us to believe and accept of Chriſt, and yet to make a deed of gift of him to all on condition of that Faith and acceptance; no more than it is inconſiſtent to give Faith and Repentance, and to command them: of both which the objecters themſelves do not ſeem to doubt. For he maketh both his command, and his conditional form of Promiſe to be his choſen means (and moſt wiſely choſen) of working in us the thing commanded.

4. That a condition as a condition is no cauſe at all, much leſs a meritorious cauſe: But only the non-performance of it ſuſpendeth the donation of the Covenant, by the will of the Donor: Or r…her it is the Donors will that ſuſpendeth it till the condition be done. And ſome conditions ſignifie no more p. 335than a term of time: and ſome (in the matter of them, and not in the form) are a not-demeriting, or not-abuſing the Giver, or not-deſpiſing the gift: and ſome among men are meritorious. And with God every act that is choſen by him to be a condition of his gift, is pleaſing to him, for ſome ſpecial aptitude which it hath to that office. This is the full truth, and the plain truth about conditions.

Errour 18. There is no degree of pardon given to any that are not perfectly juſtified, and that ſhall not be ſaved: But the giving of the Spirit ſo far as to cauſe us to believe and repent, is ſ…me degree of executive pardon: Therefore we are juſtified before we believe.

Contr. There is a great degree of pardon given to the world, before converſion, which ſhall yet juſtifie and ſave none but Believers: Gods giving a Saviour to the world, and a New Covenant, and in that an univerſal conditional pardon; yea his giving them teaching, exhortations and offers of free grace; and his giving them life and time, and many mercies which the full execution of the Law would have deprived them of, is a very great degree of pardon. God pardoned to mankind much of the penalty which ſin deſerved, even preſently after the firſt tranſgreſſion, in the prom…ſe made to Adam, Gen. 3.15. Many texts of Scripture (which partial men for their opinions ſake do pervert) do ſpeak magnificently of a common pardon, which muſt be ſued out, and made particular upon our believing. The world was before under ſo much impoſſibility of being ſaved by any thing that they could do, that they muſt have procured all to be done firſt which Chriſt hath done and ſuffered for them; which was utterly above their power. They that were actually obliged to bear the pains of death, both temporal, ſpiritual and eternal, are now ſo far redeemed, pardoned and delivered, that all the merit and ſatisfaction neceſſary to actual forgiveneſs, is made for them by another, and no one of them all ſhall periſh for want of a Sacrifice made and accepted for them; and an univerſal conditional pardon is enacted, ſealed, and recorded, and offered and urged on all to whom the Goſpel cometh; and nothing but their obſtinate, wilful refuſal or neglect, can deprive them of it: And this is ſo great a degree of pardon, that it is called often by ſuch abſolute p. 336names, as if all were done; becauſe all is done which concerneth God as Legiſlator or Covenant maker, to do, before our own Acceptance of it.

Suppoſe a Prince redeem all his captive ſubjects from the Turkiſh ſlavery, and one half of them ſo love their ſtate of bondage, or ſome harlot or ill company there (yea if all of them do ſo, till half of them are perſwaded from it) that they will not come away. It is no improper nor unuſual language to ſay that he hath redeemed them, and given them a releaſe, though they would not have it. That may be given to a man, which he never hath, becauſe he refuſeth to accept it; when the Donor hath done all that belongeth to him in that relation of a Donor; though perhaps as a Perſwader he might do more.

This is the ſenſe of Heb. 1.3. When he had by himſelf purged our ſins (or made purgation of our ſins) he ſate down on the right hand of the Majeſty on high; that is, when he had become a ſacrifice for ſin, and ſealed the Covenant by his blood.] For actual perſonal pardon was not given by him before our acceptance.

This is the plain ſenſe of 2 Cor. 5.18, 19, 20. God was in Chriſt reconciling the world to himſelf, not imputing to them their treſpaſſes (that is, purchaſing and giving them a pardoning Covenant) and hath committed to us the word, and miniſtry of reconciliation: Now then we are Embaſſadours for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead to be reconciled to God.

John 1.29, 36. Behold the Lamb of God which taketh away the ſins of the world; (that is, as a ſacrifice for ſin.) As Heb. 9.26. Once in the end of the world he hath appeared to put away ſin, by the ſacrifice of himſelf: (Though the ſacrifice as offered only, doth not actually and fully pardon it.) The ſame as Heb. 10.12. After he had offered one Sacrifice for ſins for ever, ſate down on the right hand of God.

So Matth. 18.27, 32. He forgave him the debt — I forgave thee all that debt— viz. conditionally, and as David forgave Shimei.

Pſal. 78.38. He forgave their iniquity, and deſtroyed them not; that is, he forgave the temporal puniſhment, and ſuſpended the p. 337execution of eternal puniſhment, giving them yet more time and offers of repentance and of further mercy. And ſo he forgave Ahab and Nineve upon their humiliation, Numb. 14.19. Pardon I beſeech thee the iniquity of this people, according to the greatneſs of thy mercy, and as thou haſt forgiven this people from Egypt until now.

So Pſal. 85.2, 3. Thou haſt forgiven the iniquity of thy people, thou haſt covered all their ſins: thou haſt taken away all thy wrath—Turn us O God of our ſalvation, and cauſe thine anger to ceaſe: wilt thou be angry with us for ever? So that they are two palpable errors here aſſerted by the objecters, viz. that there is no degree of pardon to ſuch as are not ſaved; and that we are juſtified, when ever we have any degree of pardon. We may be ſo far pardoned as to have grace given us effectually to believe, and yet our Juſtification, or the Covenant-forgiveneſs of eternal puniſhment, is in order of nature after our believing, and not before it.

Errour 19. That our natures are as far from being able to believe in Chriſt, as from being able to fulfil the Law of works, and to be juſtified by it; they being equally impoſſible to us; and as much help is neceſſary to one as to the other.

Contr. To be juſtified by the Law of works, when we have once broken it, is a contradiction, and a natural impoſſibility; as it is to be at once a ſinner, and no ſinner. But ſo it is not for a ſinner to believe in Chriſt: The impoſſibility is but moral at moſt; which conſiſteth not in a want of natural faculties or power, but in the want of a right d…ſp…ſition, or willingneſs of mind.

And to fulfil the Law of God, and to be perfect for the future, is ſurely a far higher degree of ſpiritual grace and excellency, than to be a poor, weak, ſinful believer, d…ſiring to fulfil it. Therefore our ſinful natures are much farther off from perfection than from faith.

3. And though the ſame Omnipotency do all Gods works (for all Gods Power is Omnipotency) yet it is not equally put forth, and manifeſted in all his works: The moving of a feather, and the making of the world, are both works of Omnipotency; but not equal works or exertions of it.

4. And it is certain that in verum natura, there is ſuch a p. 338thing as a proper Power given by God, to do many things that n…ver are done, and that neceſſary grace (which ſome call ſufficient) which is not eventually effectual: for ſuch Adam had (ſuch Power, and ſuch neceſſary grace or help) to have forborn his firſt ſin, which he did not forbear. And no man can prove that no final unbelievers, have had ſuch power and help to have bel…eved, a… Adam had to have ſtood. But it is certain that we … ſuch powers and neceſſary grace, to have perfectly … all the Law.

Errour 20. That Faith juſtifieth as an inſtrument and only ſo.

Of this I have written at large heretofore. An inſtrument properly ſo called, is an efficient cauſe: Faith is no efficient cauſe of our Juſtification; neither Gods inſtrument, nor ours: for we juſtifie not our ſelves inſtrumentally: The known undoubted inſtrument of our Juſtification, is Gods Covenant or deed of gift; which is his pardoning act: They that ſay it is not a Phyſical but a Moral inſtrument, either mean that its morally called an inſtrument, that is, reputatively, and not really; or that it is indeed a moral inſtrument, that is, effecteth our Juſtification morally. But the latter is falſe; for it effecteth it not at all: and the former is falſe: for as there is no reaſon; ſo there is no Scripture to prove that God reputeth it to be what it is not.

All that remaineth to be ſaid is that indeed Faith in Chriſt is an act whoſe nature partly (that is, one act of it) conſiſteth in the Acceptance of Chriſt himſelf who is given to us for our Juſtification and Salvation, by a Covenant which maketh this believing-acceptance its condition. And ſo this accepting-act in the very eſſence of it, is ſuch as ſome call a receiving inſtrument (or a paſſive) which is indeed no inſtrument, but an act metaphorically called an inſtrument (And in diſputes metaphors muſt not be uſed without neceſſity; and to underſtand them properly is to erre.) So that ſuch an improper inſtrument of Juſtification Faith is, as my truſting my Phyſician (and taking him for my Phyſician) is the inſtrument of my cure: And as my truſting my ſelf to the conduct of ſuch a Pilot, is the inſtrument of my ſafe voyage; or as my truſting my Tutor is the inſtrument of my learning; or rather as a womans marriage-conſent is the inſtrument p. 339of all the wealth and honour which ſhe hath by her husband. Indeed marriage may be better called the inſtrument of it; that is, not her own conſent (which is properly the receiving condition) but the conſent and actual marriage by her husband: For he is the giver. And ſo the Covenant is Gods juſtifying inſtrument, as ſignifying his donative conſent; and Baptiſm is the inſtrument of it, by ſolemn inveſtiture or tradition; as the delivering of a Key, is the inſtrumental delivery of the houſe.

The caſe then is very plain to him that is but willing to underſtand, viz. that Faith in its eſſence, is b…ſides the aſſenting acts, an accepting of an offered Saviour for our Juſtification, Sanctification and Salvation, and a truſting in him: That this act of Faith being its eſſence, is the moſt apt for the uſe that God in his Covenant hath appointed it unto: becauſe he will give us a Saviour freely, but yet not to be refuſed and neglected, but to be thankfully and honourably received and uſed: That this ſpecial aptitude of Faith, or its very eſſence, is the reaſon why it is choſen to be the condition of the Teſtament or Gift: That this ſame eſſence and aptitude, is that which ſome call its Receptive or Paſſive Inſtrumentality: That this eſſence and aptitude is not the neereſt reaſon why we are juſtified by it; for then Faith as Faith, and as ſuch an act or w…rk of ours ſhould juſtifie, and that ex opere operato; and that without or againſt Gods will. For if Gods will have interpoſed, the ſignifier of that will muſt needs be the chief and neareſt reaſon: Therefore this act ſo apt b…ing by God made the condition of the Gift or Covenant, i…s neareſt and chief intereſt (I will not call it cauſali…y) in our Juſtification, i… this office of a condition. Therefore in a word, we are juſtified by Faith directly as, or becauſe it is the conditio praeſtita, the performance of the condition of the Juſtifying act; and it was by God made the condition, b…cauſe it was in its nature m…ſt apt thereto; which aptitude may be metaphorically called its Receptive Inſtrumentality: And that thus as it accepteth Chriſt for Juſtification, Adoption, Sanctification and Glorification; ſo it is firſt the metaphorical inſtrument of our part in Chriſt; and but conſequently the metaphorical inſtrument of our title, to pardon, the Spirit and Heaven; and in no tollerable ſenſe at all (how figurative p. 340ſoever) is it any inſtrument of Gods ſentence of Juſtification (which yet is all the Juſtification acknowledged by the uſual defenders of Inſtrumentality) ſaving as it may be ſaid to give us a right to it, by giving us conſtitutive Juſtification in the pardon of our ſins.

And the Scripture never ſaith that Faith juſtifieth us, nor calleth it Juſtifying Faith; but that we are juſtified by Faith, and moſt commonly [of Faith] for the uſualleſt phraſe is foreign, ex fide, as it is ex operibus, when Juſtification by works is denyed; which is not the meer Inſtrumentality of works.

So that here is a double errour; 1. That Faith juſtifieth as a true and proper inſtrument: 2. And no o…her way.

Errour 21. That Faith cauſeth Juſtification, as it cauſeth Sanctification; as much and as properly.

Contr. Faith cauſeth not Juſtification at all, but only is the condition of it: But Faith cauſeth the acts of other graces by a proper efficiency; believing is a proper efficient cauſe of the wills volition, complacency, conſent, (though but a moral efficient, becauſe the liberty of the will forbiddeth the Intellect to move it per modum naturae.) And the wills conſent produceth other acts, and phyſically exciteth other graces: Becauſe to love, and deſire, and fear, and ſeek, and obey, are acts of our own ſouls, where one may properly cauſe another: But to juſtifie or pardon is an act of God: and therefore Faith equally procureth our right or title to Juſtification and to Sanctification and Glorification; but it doth not equally effect them, 2 Cor. 7.1. Let us cleanſe our ſelves from all filthineſs of fleſh and Spirit, perfecting holineſs, &c. Not let us pardon and juſtifie our ſelves. James 4.8. Cleanſe your hearts you ſinners, &c. Iſa. 1. Waſh you, make you clean, put away the evil of your doings; (not your guilt and puniſhment.) So only Chriſt cleanſeth us from all ſin and unrighteouſneſs, 1 John 1.7, 9. Jude 21. Keep your ſelves in the Love of God. John 15. Abide in me. &c. 1 John 5.18. He that is begotten of God, keepeth himſelf, &c.

Errour 22. That the Faith by which we are juſtified, is not many phyſical acts of the ſoul only, but one.

Errour 23. That it is only an act of one faculty of the ſoul.

p. 341Contr. The contrary is fully opened before, and proved at large elſewhere, and through the Scripture. Faith is (as Davenant well noteth) the act of the whole man: I was wont to ſay of both faculties, I now ſay of the three faculties which conſtitute the ſoul of man, the Poteſtative, the Intellective and the Volitive. And the Aſſent it ſelf is many acts (as acts are phyſically ſpecified by their objects) as is ſhewed. It is one moral act or work of the ſoul: Like truſting a man as my Phyſician, which is a fiducial conſent that he be my Phyſician, in order to the uſe of his remedies: O… as taking a man to be your Prince, Husband, Tutor, Maſter, &c. where he that will tell people that taking ſignifieth but one phyſical act, would be ridiculous. And he that will tell people that only one phyſical act of one faculty is it that they muſt look to be juſtified by, will be much worſe than ridiculous.

Errour 24. That we are juſtified by Faith, not as it receiveth Chriſts perſon, but his benefits or righteouſneſs.

Contr. The contrary is before and after proved (and inſiſted on by Dr. Preſton at large.) Indeed we receive not Chriſts perſon it ſelf phyſically; but his perſon in the office and relation of our Saviour; as we muſt chuſe what perſon ſhall be our Phyſician, before we take his medicines, or receive our health; but it is only a conſent that he and no other, be our Phyſician, which we call the taking of his perſon. And ſo it is here.

Errour 25. That it is one act of Faith which giveth us right to Chriſt, and another to his righteouſneſs, and another to his teaching, and another to his Spirit, and another to Adoption, and to Heaven, &c. and not the ſame.

Contr. This is 1. Adding to the Word of God, and that in a matter near our chiefeſt comfort and ſafety. Prove it, or affirm it not. 2. It is corrupting, and perverting, and contradicting the Word and Covenant of God, which unitedly makeeth the ſame Faith (without any ſuch diſtinction) the condition of all the Covenant-gifts, Mark 16.16. John 3.16, &c.

Errour 26. That though the ſame Faith which juſtifieth doth believe in him as a Teacher, as a King and Judge, &c. yet it juſtifieth us only quatenus receptio juſtitiae, as it is the receiving of Chriſts Righteouſneſs.

p. 342Contr. See in my Diſpute of Juſtification, my Confutation of this Aſſertion in Mr. Warner. Properly Faith juſtifieth not at all; but we are juſtified of or by it as a condition by the tenour of Gods deed of gift. And ſo far as it is the condition in that gift, ſo far we are juſtified by it. But it is one entire Faith in Chriſt, which is the condition, without ſuch diſtinction; therefore we are ſo juſtified by it. 2. According to that Rule, there muſt be as many acts of Faith, as there are benefits to be received, and the title to be aſcribed to each one accordingly. 3. The natural relation of the act to the object, ſheweth no more but what the nature or eſſence of that Faith is, and not how we come to be juſtified by it. 4. The ſenſe containeth this falſe Propoſition [Haec fides qua talis, or quae fides juſtificat: Faith as Faith, or as this Faith in ſpecie, juſtifieth (which ſome call the (To credere) For it is the eſſence of Faith which they call its Reception of Chriſts Righteouſneſs. 5. The true paſſive Reception of Righteouſneſs and Pardon, is that of the perſon, as he is the terminus of the donative or juſtifying act of the Covenant: To receive Pardon properly, is to be pardoned: But our Active Receiving or Conſent, is but the condition of it; and there is no proof or reaſon that the condition ſhould be ſo parcelled. 6. Yet if by your quatenus you intend no more than the deſcription of the act of Faith as eſſentially related to its ſubſequent benefit, and not at all to ſpeak of its conditional neareſt intereſt in our Juſtification, the matter were leſs. 7. But the truth is, that if we might diſtinguiſh where God doth not diſtinguiſh, it were much more rational to ſay, that taking Chriſt for a true Meſſenger of God, and a Teacher, and Sanctifier, and King, hath a greater hand in our Juſtification, than taking him to juſtifie us (ſuppoſing that all be preſent.) Becauſe the common way and reaſon of conditions in Covenants is, that ſomewhat which the party is willing of, is promiſed upon condition of ſomething which he is unwilling of, that for the one he may be drawn to conſent unto the other: As if the Phyſician ſhould ſay [If you will take me for your Phyſician, and refuſe none of my medicines, I will undertake to cure you.] Here it is ſuppoſed that the Patient is willing of health, and not willing of the Medicines, but for healths ſake; and therefore conſenting p. 343to the Medicines (or receiving this man to be his Phyſician as a p…eſcriber of the Medicines) is more the condition of his cure, than his conſenting to the cure it ſelf, or receiving the Phyſician as the cauſe of his health: So here it is ſuppoſed that condemned ſinners are already willing to be juſtified, pardoned and ſaved from puniſhment, but not willing to repent and follow the teaching and counſel of a Saviour; and therefore that Pardon and Juſtification is given and offered them, on condition that they accept of, and ſubmit to the teaching and government of Chriſt, and of ſalvation from their ſins: But the truth is, we muſt not preſume beyond his revelation, to give the reaſons of Gods inſtitutions: We are ſure that the entire Belief in Chriſt, and accepting of himſelf as our perfect Saviour in order to all the ends of his Relation, is made by God in his Covenant, the condition of our title to the benefits of his Covenant conjunctly: And it is not only the believing in Chriſt for pardon that as ſuch is the condition of pardon; nor is any one act the condition of any benefit, but as it is a part of that whole Faith which is indeed the condition.

The occaſion of their errour is, that they conſider only what it is in Chriſt the object of Faith which juſtifieth, ſanctifieth, &c. and they think that the act only which is exerciſed on that object muſt do it; which is a groſs miſtake: Becauſe Faith is not like taking of mony, jewels, books, &c. into ones hand, which is a phyſical act which taketh poſſeſſion of them: But it is a Jus or Debitum, a Right and Relation which we are morally and paſſively to receive, as conſtituting our firſt Juſtification and Pardon; and as the condition of this we are to take Chriſt for our Saviour, which is but a phyſicial active metaphorical receiving, in order to the attainment of the ſaid paſſive proper receiving (For recipere proprie eſt pati.)

If an Act be paſſed, that all Traitors and Rebels, who will give up themſelves to the Kings Son, as one that hath ranſomed them, to be taught and ruled by him, and reduced to their obedience, & to be their general in the wars againſt his enemies; ſhall have pardon, and lands, and honours, and further rewards after this ſervice; here the Prince himſelf doth deliver them by his ranſom, and enrich them by his lands, and honour them by his honour or power, &c. But their act of giving up themſelves p. 344to him under the notion of a Ranſomer, doth no more to their deliverance, than their giving up themſelves to him under the notion of a General or Ruler, &c. Becauſe it doth not free them as it is ſuch an act, but as it is an act made the condition of his gift.

And note that I have before proved, that even as to the object Chriſt juſtifieth us in all the parts of his office.

Errour 27. That believing in God as God and our Father in Chriſt, is not an act of Juſtifying Faith, but only a conſequent or concomitant of it.

Contr. 1. No doubt but God muſt ſome way be believed in, in order of nature, before Chriſt can be believed in (as is proved) who can believe that Chriſt is the Son and Meſſenger of God? who believeth not that there is a God? Or that Chriſt reconcileth us to God, before he believe that he is our offended God and Governour. 2. But to believe in God as the end of our Redemption; to whoſe love and ſavour we muſt be reſtored by Faith in Chriſt, and who pardoneth by the Son, is as eſſential an act of Juſtifying Faith, as our belief in Chriſt.

Object. But not quatenus juſtificantis, not of Faith as juſtifying.

Anſw. If by [as juſtifying] you mean [not as effecting Juſtification] it is a falſe ſuppoſition: There is no ſuch Faith. If you mean [not as the condition of Juſtification] it is falſe: It is as eſſential a part of it as the condition. If you mean [not as Faith is denominated Juſtifying from the conſequent benefit] its true, but impertinent: For the ſame may be ſaid of Faith in Chriſt; it is not called [Faith in Chriſt] as it is called (by you) Juſtifying. And yet I may add, that in the very phyſical nature of it, Belief in God as our God and End, is eſſential to it: As conſenting to be healed is eſſential to conſenting to the Phyſician: and conſenting to be reconciled is eſſential to our conſenting to a Mediation for that end: Becauſe the reſpect to the end is eſſential to the Relation conſented to.

All the Faith deſcribed Heb. 11. in all thoſe inſtances, hath ſpecial eſſential reſpect to God.

So hath Abrahams faith, Rom. 4.3. Abraham believed God, and it was imputed to him for righteouſneſs—v. 5. To him that worketh not, but believeth on him (on God) that juſtifieth p. 345the ungodly, his Faith is counted for righteouſneſs—v. 8. Bleſſed is the man to whom the Lord will not impute ſin —v. 17. Before him whom he believed, even God who quickeneth the dead— v. 20. He ſtaggered not at the Promiſe of God— Being fuly perſwaded, that what he had promiſed, he was alſo able to perform. v. 21, 22. And therefore it was imputed to him for righteouſneſs. Now it was not written for his ſake alone that it was imputed to him, but for us alſo to whom it ſhall be imputed, if we believe on him who raiſed up Jeſus our Lord from the dead.

Abundance ſuch teſtimonies are obvious in Scripture; but this being as plain as can be ſpoken, he maketh his own Faith, who refuſeth to believe it. Our Faith in God as God hath as much hand in our Juſtification, as our Faith in Chriſt as Mediatour.

But the form of the Baptiſmal Covenant which the Church ever uſed, fully proveth it as is aforeſaid, though to anſwer all ignorant cavils againſt it, as an unneceſſary tediouſneſs I paſs by.

Errour 28. The belief of Heaven, or the life to come, is no eſſential part of Juſtifying Faith as ſuch.

Contr. The laſt anſwer to this Errour is ſufficient: Heaven is the everlaſting viſion and love of God; and therefore we are juſtified by believing it, though not it alone: It is eſſential to our Saviour, to ſave and bring us to the fruition of God.

Errour 29. That Juſtifying Faith is a believing that I am juſtified, or elect, and ſhall be ſaved by Chriſt.

Errour 30. That this Faith is a full aſſurance, or perſwaſion at leaſt, excluding doubting.

Contr. 1. We are juſtified by believing and accepting God for our God, and Chriſt for our Saviour, that we may be juſtified; and not by believing that we are juſtified. 2. It is falſe, and ever will be, that any of the praeſciti (as Auſtin and Proſper call them) or the Non-Elect, are elect, or juſtified, or will be ſaved: But the Non-Elect are commanded and bound to believe with that ſame kind of Faith by which we are juſtified: Therefore to believe that they themſelves are elect, juſtified, and ſhall be ſaved, is not that kind of Faith by which p. 346we are juſtified. No men are bound by God on pain of damnation to believe a lye, nor damned for not believing it. 3. Aſſurance of perſonal pardon, is the happineſs but of few true Chriſtians in this life: And where it is, it is only an effect or conſequent participating of Faith: See Mr. Hickman on this ſubject.

Errour 31. The meaning of that Article of our Creed [I believe the remiſſion of ſins] is, I believe that my own ſins are forgiven to me perſonally.

Contr. Though worthy Mr. Perkins, and other ancient Divines have too much countenanced this expoſition, it is falſe. The meaning of that Article is but this [I believe that a ſufficient proviſion for pardon is made by Chriſt, both for ſins before regeneration, and after-fault which ſhall be repented of; and that a pardoning Covenant is made to all, if they will repent and believe; and to me as well as others, and I accept of that gracious offer, and truſt in that Covenant in Chriſt.]

Its dangerous miſexpounding Articles of the Creed.

Errour 32. At leaſt it is an act of Divine Belief to believe that I am elect, and juſtified, and ſhall be ſaved.

Contr. Many have been a great ſcandal or ſnare to harden the Papiſts by aſſerting this. But the truth is, it is but a rational concluſion from two premiſes; the one of which is of Divine Revelation, and the other of inward experience; and all that is capable of being a controverſie to the judicious, is only de nomine, whether logically the concluſion be to be denominated from the more debile of the premiſes, or from both by participation, as being both an act of Faith, and of Reaſon, ſecundum quid, and of neither ſimpliciter. But it is commonly concluded, that the more debile of the premiſes muſt denominate the concluſion: And it is certain de re, that the concluſion can be no more certain than it.

Object. But when the Scripture ſaith, He that believeth ſhall be ſaved; it is equipollent to this, [I John believe, and therefore I ſhall be ſaved.]

Anſw. A groſs deceit. That I believe, is no where in the Scripture: If it be, doth the Scripture ſay, that all men believe, or only ſome? If ſome, doth it name them, or notifie them by any thing but the marks by which they muſt find it in themſelves?

p. 347Object. But he that believeth may be as ſure that he believeth, as that the Scripture is true.

Anſw. But not that he is ſincere, and exceedeth all hypocrites and common believers: At leaſt there are but few that get ſo full an aſſurance hereof.

Object. The Spirit witneſſeth that we are Gods children: And to believe the Spirit, is to believe God.

Anſw. The Spirit is oft called in Scripture, the witneſs, and pledge, and earneſt, in the ſame ſenſe; that is, it is the evid…nce of our right to Chriſt and life. If any man have not his Spirit, he is none of his, Rom. 8.9. And hereby we know that he dweleth in us, by the Spirit which he hath given us. As the Spirits Miracles were the witneſs of Chriſt, Heb. 2.3, &c. objectively, as evidence is called witneſs. 2. And withall the Spirit by illumination and excitation helpeth us to ſee it ſelf as our evidence. 3. And to rejoyce in this diſcovery. And thus the Spirit witneſſeth our adoption. But none of theſe are the proper objects of a Divine Belief. 1. The objective evidence of holineſs in us, is the object of our rational ſelf-acquaintance, or conſcience only. 2. The illuminating grace by which we ſee this, is not a new Divine Teſtimony, or proper Revelation, or Word of God; but the ſame help of grace by which all other divine things are known. And all the Spirits grace for our underſtanding of divine Revelations are not new objective Revelations themſelves; requiring a new act of Faith for them. A word or proper Revelation from God is the object of divine belief; otherwiſe every illuminating act of the Spirit for our underſtanding Gods Word, would be it ſelf a new word, to be believed, and ſo in infinitum.

Errour 33. Doubting of the life to come, or of the truth of the Goſpel, will not ſtand with ſaving Faith.

Contr. It will not ſtand with a confirmed Faith; but it will with a ſincere Faith. He that doubteth of the truth of the promiſe, ſo far as that he will not venture life and ſoul, and all his hopes and happineſs, temporal and eternal upon it, hath no true Faith: But he that doubteth, but yet ſo far bel…eveth the Goſpel, as to take God for his only God and portion, and Chriſt for his only Saviour, and the Spirit for his Sanctifier, and will caſt away life, or all that ſtand in competition, p. 348hath a true and ſaving Faith; as is before proved.

Errour 34. That Repentance is no condition of Pardon or Juſtification; for then it would be equal therein with Faith.

Contr. I have elſewhere at large proved the contrary from Scripture. Repentance hath many acts as Faith hath. To repent (as it is the change of the mind) of our Atheiſm, Idolatry, and not loving God, and obeying him, is the ſame motion of the ſoul denominated from the terminus à quo, as Faith in God, and Love to God is denominated from the terminus ad quem: This is Repentance towards God. Repenting of our Infidelity againſt Chriſt, is the ſame motion of the ſoul as believing in Chriſt, only one is denominated from the object-turned from, and the other from the object-turned to. By which you may ſee that ſome Repentance is the ſame with Faith in Chriſt; and ſome is the ſame with Faith in God; and ſome is the ſame with Love to God; and ſome is but the ſame with the leaving of ſome particular ſin, or turning to ſome particular fore-neglected duty. And ſo you may eaſily reſolve the caſe how far it is the condition of Pardon, Repentance, a… it is a return to the Love of God, as he is our God, and End, and All, is made the final condition of further bleſſings as neceſſary in and of it ſelf as the end of Faith in Chriſt: And Repentance of Infidelity, and Faith in Chriſt is made the Mediate or Medicinal Condition. As conſenting to be friends with your Father or King after a rebellion; and conſenting to the Mediation of a friend to reconcile you, are both conditions, one (the more noble) de fine, and the other de mediis: or as conſenting to be cured, and conſenting to take Phyſick. They that will or muſt live in the darkneſs of confuſion, were beſt at leaſt hold their tongues there, till they come into diſtinguiſhing light.

Errour 35. That all other acts of Faith in Chriſt (as our Lord, or Teacher, or Judge) or of Faith in God, or the Holy Ghoſt; all confeſſing ſin, and praying for pardon, and repenting and forgiving others, and receiving Baptiſm, &c. are the works which Paul excludeth from Juſtification: And one act of faith only being the Juſtifying Inſtrument, he that looketh to be juſtified by any of all theſe, beſides that one act, doth look for Juſtification by Works, and conſequently is fallen from grace.

Contr. This is not only an addition to Gods Word and p. 349Covenant [not to be uſed by them that judge it unlawful to add a form or ceremony in his worſhip) but it is a moſt dangerous invention to wrack mens conſciences, and keep all men under certain deſperation. For whileſt the world ſtandeth, the ſubtileſt of theſe Inventers of new doctrines will never be able to tell the world, which is that one ſole act of Faith, by which they are juſtified, that they may eſcape looking for a legal Juſtification by the reſt: whether it be believing in Chriſts Divinity, or Humanity, or both; or in his Divine, or Humane, or Habitual Righteouſneſs, or his Obedience as a ſubj…ct, or his Sacrifice, or his Prieſt-hood offering that Sacrifice, or his Covenant and Promiſe of Pardon and Juſtification, or in God that giveth him and them; or in his Reſurrections, or in Gods preſent ſentential or executive Juſtification; or in his final ſentential Juſtification, &c. No man to the end of the world ſhall know which of theſe, or any other is the ſole juſtifying act; and ſo no man can ſcape being a legal adverſary to grace. Unhappy Papiſts, who by the contrary extream, have frightened or diſputed us into ſuch wild and ſcandalous inventions. Of this ſee fully my Diſput. of Juſtification, againſt the worthy and excellent Mr. Anthony Burgeſs.

Errour 36. That our own Faith is not at all imputed to us for Righteouſneſs, but only Chriſts Righteouſneſs received by it.

Contr. The Scripture no where ſaith, that Chriſt or his Righteouſneſs, or his Obedience, or his Satisfaction is imputed to us: And yet we juſtly defend it, as is before explained, and as Mr. Bradſhaw and Grotius de ſatisfact, have explained it. And on the other ſide, the Scripture often ſaith, that Faith is imputed for Righteouſneſs, and ſhall be ſo to all that believe in God that raiſed Chriſt (Rom. 4.) And this theſe objectors peremptorily deny. But expounding Scripture amiſs, is a much cleanlier pretence for errour than a flat denyal of its truth. And a true Expoſition is better than either.

The ſame God who hath given us a Saviour to ſatisfie legal Juſtice, and to merit our Juſtification againſt the charge that we are condemnable by the Law of Works; hath thought meet to convey our title to this Chriſt and Juſtification, by the Inſtrumentality of a new Covenant, Teſtament, or pardoning Act; in which (though he abſolutely give many antecedent p. 350mercies, yet) he giveth theſe and other Rights, by a conditional gift, that as the Reward of Glory ſhould have invited man to keep the Law of Nature and his Innocency; ſo the Reward ſhould be a moving means to draw men to believe. So that there is a condition to be performed by our ſelves (through grace) before we can have the Covenant right to Juſtification. Now when that is performed, Chriſt then is our only Righteouſneſs (as aforeſaid) by which we muſt anſwer the charge of breaking the firſt Law, and being condemnable by it. But we can lay no claim to this Righteouſneſs of Chriſt, till we firſt prove that we are our ſelves inherently righteous, againſt the charge of being impenitent Ʋnbelievers. This falſe accuſation we muſt be juſt…fied againſt by our own Faith and Repentance; that we may be juſtified by Chriſt, againſt the true accuſation of ſinning againſt the Law, and thereby being condemnable by it. Now as to our Legal Righteouſneſs, or Prolegal rather, by which this laſt muſt be avoided, it is [only the merits of Chriſt, given to us in its fruits, in the New Covenant, even the merits of his obedience and ſacrifice.] But our Faith it ſelf is the other Righteouſneſs, which muſt be found in our perſons to entitle us to this firſt: And this being it, and being all (in the ſenſe aforeſaid) that is made the condition of our pardon by the New Covenant; therefore God is ſaid to impute it it ſelf to us for a Righteouſneſs, becauſe that condition makeeth it ſo; and to impute it to us for our Righteouſneſs, that is, as all that now by this Covenant he requireth to be perſonally done by us, who had formerly been under a harder condition, even the fulfilling of the Law by innocency, or ſuffering for ſin; becauſe he that doth not fulfil nor ſatisfie, as is ſaid, yet if he believe, hath a right to the Juſtification merited by Chriſt, who did fulfil and ſatisfie. This is eaſie to be underſtood as undoubted truth by the willing; and the reſt will be moſt contentious, where they are moſt erroneous.

Errour 37. That ſincere obedience, and all acts of Love, Repentance, and Faith ſave one, do juſtifie us only before men; and of that ſpeaketh St. James, ch. 2.

Contr. I muſt refer the Reader to other Books, in which I have fuly confuted this. How can men judge of the acts of Repentance, Faith, Love, &c. which are in the heart? And p. 351James plainly ſpeaketh of Gods imputing Righteouſneſs to Abraham, James 2.21, 23. And how ſhould men juſtifie Abraham for k…lling his only Son? And how ſmall a matter is Juſtification by man, when we may be ſaved without it?

2. Sincere Obedience to God in Chriſt, is the condition of the continuance, or not loſing our Juſtification here, and the ſecondary part of the condition of our final ſentential and executive Juſtification.

Errour 38. That our inherent Righteouſneſs before deſcribed, hath no place of a condition in our Juſtification in the day of Judgement.

Contr. The Scriptures fully confuting this, I have elſewhere cited. All thoſe that ſay, we ſhall be judged according to our works, &c. ſpeak againſt it: For to be judged, is only to be juſtified or condemned: So Rev. 22.14. Matth. 25, &c.

Errour 39 That there is no Juſtification at Judgement to be expected, but only a declaration of it.

Contr. The Deciſive ſentence and declaration of the Judge, is the moſt proper ſenſe or ſort of Juſtification, and the perfection of all that went before. If we ſhall not be then juſtified, then there is no ſuch thing as Juſtification by Sentence: Nay, there is no ſuch thing as a day of Judgement; or elſe all men muſt be condemned. For it is moſt certain that we muſt be juſtified, or condemned, or not-judged.

Errour 40. That no man ought to believe that the conditional Covenant, Act or Gift of Juſtification, belongeth to him as a member of the loſt world; or as a ſinner in Adam; becauſe God hath made no ſuch gift or promiſe to any but to the Elect.

Contr. This is confuted on the by before.

Errour 41. That though it be falſe that the non-elect are elect, and that Chriſt dyed for them, yet they are bound to believe it; every man of himſelf, to prove that they are elect.

Contr. This is confuted on the by before. God bindeth, or biddeth no man to believe a lye.

Errour 42. That we muſt believe Gods Election, and our Juſtification, and the ſpecial Love of God to us, before we can love him with a ſpecial Love: Becauſe it will not cauſe in us a ſpecial love, to believe only a common love of God, and ſuch as he hath to the wicked and his enemies.

p. 352Contr. No man can groundedly believe the ſpecial Love of God to him, nor his own Election or Juſtification, before he hath (yea before he find in himſelf) a ſpecial love to God. Becauſe he that hath no ſpecial love to God, muſt believe a lye if he believe that he is juſtified, or that ever God revealed to him that he is elect, or ſpecially beloved of God: and no man hath any evidence or proof at all of his election, and Gods ſpecial love, till he have this evidence of his ſpecial love to God. Till he know this, he cannot know that any other is ſincere.

2. They that deny or bl…ſpheme Gods common love to fallen man, and his univerſal pardoning Covenant, do their worſt to keep men from being moved to the ſpecial Love of God by his common Love: But when they have done their worſt, it ſhall ſtand as a ſure obligation. Is there not reaſon enough to bind men to love God above all, even as one that yet may be their happineſs in his own infinite Goodneſs, and all the revelations of it by Chriſt, and in his ſo loving the world, as to give his only Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life. And in his giving a free pardon of all ſin to mankind, and offering life eternal to them, ſo that none but the final refuſers ſhall loſe it, and intreating them to accept it, &c? Is not all this ſufficient in reaſon to move men to that love of God, if the Spirit help them to make uſe of Reaſon (as he muſt do what Reaſons ſoever are preſented to them) unleſs men think that God doth not oblige them by any kindneſs which they can poſſibly reject? or by any thing which many others do partake of?

Yet here note, that Gods common love to man, I do not mean, any which he hath to Reprobates, under the conſideration of final deſpiſers of his Antecedent Love: But of that Antecedent Love it ſelf, which he hath ſhewed to loſt mankind in Chriſt.

And note alſo, that I do not deny but that Love of God in ſome men may be true, where their own preſumption that God hath elected them, and loved them above others, before they had any proof of it, was an additional motive: But this is mans way, and not Gods.

Errour 43. That truſting to any thing, ſave God and Jeſus Chriſt, for our ſalvation, is ſin and damnable.

p. 353Contr. Confuſion cheateth and choaketh mens underſtanding. In a word, to truſt to any thing but God, and Chriſt, and the holy Spirit, for any of that which is the proper part of God, of Chriſt, of the Spirit, is ſin and damnable. But to truſt to any thing or perſon, for that which is but his own part, is but our duty. And he that prayeth, and readeth, and heareth, and endeavoureth, and looketh to be never the better by them, nor truſteth them for their proper part, will be both heartleſs and formal in his work.

And I have ſhewed before, that the Scripture, the Promiſe, the Apoſtles, the Miniſter, and every Chriſtian and honeſt man, hath a certain truſt due to them for that which is their part, even in order to our ſalvation. I may truſt only to the skill of the Phyſician, and yet truſt his Apothecary, and the Boy that carryeth the Medicine for their part.

Errour 44. That it is ſinful, and contrary to free grace, to look at any thing in our ſelves, or our own inherent righteouſneſs, as the evidence of our Juſtification.

Contr. Then no man can know his Juſtification at all. The Spirit of Holineſs and Adoption in our ſelves, is our earneſt of ſalvation, and the witneſs that we are Gods children, and the pledge of Gods love; as is proved before. This is Gods ſeal, as God knoweth who are his; ſo he that will know it himſelf, muſt depart from iniquity, when he nameth Chriſt. If God ſanctifie none but thoſe whom he juſtifieth, then may the ſanctified know that they are juſtified. Hath God delivered in Scripture ſo many ſigns or characters of the juſtified in vain?

Object. The witneſs of the Spirit only can aſſure us.

Anſ. You know not what the witneſs of the Spirit is; or elſe you would know that it is the Spirit making us holy, and poſſeſſing us with a filial love of God, and with a deſire to pleaſe him, and a dependance on him, &c. which is the witneſs, even by way of an inherent evidence (and helping us to perceive that evidence, and take comfort in it.) As a childlike love, and a pleaſing obedience, and dependance, with a likeneſs to the F…ther, is a witneſs, that is, an evidence which is your child.

Errour 45. That it is ſinful to perſwade wicked men to pray p. 354for Juſtification, or any grace, or to do any thing for it; ſeeing their prayers and doings are abominable to God, and cannot pleaſe him.

Contr. Then it is ſinful to perſwade a wicked man from his wickedneſs: Praying and obeying, is departing from wickedneſs. He that prayeth to be ſanctified indeed, is repenting and turning from his ſin to God. We never exhort wicked men to pray with the tongue, without the deſire of the heart. Deſire is the ſoul of prayer, and words are but the body: We perſwade them not to diſſemble: But as Peter did Simon, Acts 8. Repent and pray for forgiveneſs. And if we may not exhort them to good deſires (and to excite and expreſs the beſt deſires they have) we may not exhort them to converſion, Iſa. 55.6, 10. Seek the Lord while he may be found, and call upon him while he is neer. Let the wicked forſake his way, &c. You ſee there that praying is a repenting act; and when we exhort them to pray, we exhort them to repent and ſeek God.

Object. But they have no ability to do it.

Anſ. Thus the Devil would excuſe ſinners, and accuſe God. Thus you may put by all Gods commands, and ſay, God ſhould not have commanded them to repent, believe, love him, obey him, nor love one another, nor forbear their ſins; for they have no ability to do it. But they have their natural faculties, or powers, and they have common grace; and Gods way of giving them ſpecial grace, is by meeting them in the uſe of his appointed means; and not by meeting them in an Ale-houſe, or in ſinful courſes. (However a ſoul may be met with in his perſecuting, and God may be found of them that ſought him not; yet that is not his uſual, nor his appointed way.) Can any man of reaſon dream that it is not the duty of a wicked man to uſe any means for the obtaining of grace, or to be better; nor to do any thing towards his own recovery and ſalvation? Nature and Scripture teach men as ſoon as they ſee their ſin and miſery, to ſay, What muſt I do to be ſaved? As the re…nting Jews, and Paul, and the Jaylor … ▪ Acts 2.37. & Acts 8. & 16.

The prayers of a wicked man as wicked, are abominable; that … …oth his wicked prayers, and his praying to quiet and ſ…rengthen himſelf in his wickedneſs, or praying with the p. 355tongue without the heart. The prayers which come from a common faith, and common good deſires are better than none, but have no promiſe of Juſtification. But the wicked muſt be exhorted both to this, and more, even to repent, deſire and pray ſincerely.

Errour 46. It is ſinful, and againſt free grace, to think that any works or actions of our own, are rewardable; or to ſay, that they are meritorious, though it be nothing but rewardableneſs that is meant by it.

Contr. The Papiſts have ſo much abuſed the word merit, by many dangerous op…nions about it, that it is now become more unmeet to be uſed by us than it was in ancient times, when the Doctors and Churches (even Auſtin himſelf) did commonly uſe it. But if nothing be meant by it, but rewardableneſs, or the relation of a duty to the reward as freely promiſed by God (as many Papiſts themſelves underſtand it, and the ancient Fathers generally did) he that will charge a man with errour in doctrine for the uſe of an inconvenient word, is uncharitable and perverſe; eſpecially when it is other mens abuſe, which hath done moſt to make it inconvenient. The merit of the cauſe is a common phraſe among all Lawyers, when there is commutative meriting intended. I have fully ſhewed in my Confeſſion, that the Scripture frequently uſeth the word [worthy] which is the ſame or full as much: And a ſubject may be ſaid to merit protection of his Prince; and a ſcholar to merit praiſe of his Maſter, and a child to deſerve love and reſpect from his Parents, and all this in no reſpect to commutative Juſtice, wherein the Rewarder is ſuppoſed to be a gainer at all; but only in governing diſtributive Juſtice, which giveth every one that which (by gift or any way) is his due. And that every good man, and every good action, deſerveth praiſe, that is, to be eſteemed ſuch as it is. And that there is alſo a comparative merit, and a not meriting evil: As a Believer may be ſaid not to deſerve damnation by the Covenant of Grace, but only by (or according to) the Law of Nature or Works.

But to paſs from the word merit (which I had rather were quite diſuſed, becauſe the danger is greater than the benefit) the thing ſignified thus by it, is paſt all diſpute, viz. that whatever duty God hath promiſed a Reward to, that duty or work p. 356is Rewardable according to the tenour of that promiſe: And they that deny this, deny Gods Laws, and Government, and Judgement, and his Covenant of Grace, and leave not themſelves one promiſe for faith to reſt upon: So certainly would all theſe perſons be damned, if God in mercy did not keep them from digeſting their own errours, and bringing them into practice.

Errour 47. God is pleaſed with us only for the righteouſneſs of Chriſt, and not for any thing in our ſelves.

Contr. This is ſufficiently anſwered before. He blaſphemeth God, who thinketh that he is no better pleaſed with holineſs than with wickedneſs; with well doing, than with ill doing. They that are in the fleſh cannot pleaſe God, Rom. 8.6, 7. but the ſpiritual and obedient may. Without faith it is impoſſible to pleaſe him, becauſe unbelievers think not that he is a Rewarder, and therefore will not ſeek his reward aright: But they that will pleaſe him, muſt believe that he is, and that he is a rewarder of them that diligently ſeek him, Heb. 11.6. They forget not to do good and diſtribute, becauſe with ſuch ſacrifices God is well pleaſed, Heb. 13. And in a word, it is the work of all their lives to labour, that whether living or dying they may be accepted of him, 2 Cor. 5.8, 9. and to … …uch, and to do thoſe things as are pleaſing in his ſight. Nay, … add that as the glory of God, that is, the glorious demonſt…ion or appearance of himſelf in his works, is materially the ultimate end of man; ſo the pleaſing of himſelf in this his glory ſhining in his Image and Works, is the very apex, or higheſt formal notion of this ultimate end of God and of man, as far as is within our reach.

No mans works pleaſe God out of Chriſt, both becauſe they are unſound and bad in the ſpring and end, and becauſe their faultineſs is not pardoned. But in Chriſt, the perſons and duties of the godly are pleaſing to God, becauſe they have his Image, and are ſincerely good, and becauſe their former ſins, and preſent imperfections are forgiven for the ſake of Chriſt (who never reconciled God to wickedneſs.

Errour 48. It is m…rcenary to work for a reward, and legal to ſet men on doing for ſalvation.

Contr. It is legal or fooliſh to think of working for any p. 357reward, by ſuch meritorious works as make the reward to be not of grace, but of debt, Rom. 4.4. But he that maketh God himſelf, and his everlaſting love to be his reward, and truſteth in Chriſt the only reconciler, as knowing his guilt and enmity by ſin; and laboureth for the food which periſheth not, but endureth to everlaſting life; and layeth up a treaſure in Heaven, and maketh himſelf friends of the Mammon of unrighteouſneſs, and layeth up a good foundation for the time to come, laying hold upon eternal life, and ſtriverh to enter in at the ſtrait gate, and fighteth a good fight, and finiſheth his courſe for the Crown of Righteouſneſs, and ſuffereth perſecution for a reward in Heaven, and prayeth in ſecret that God may reward him, and alwaies aboundeth in the work of the Lord, becauſe his labour is not in vain in the Lord, and endureth to the end, that he may be ſaved, and is faithful to the death, and overcometh, that he may receive the Crown of Life: this man taketh Gods way, and the only way to Heaven; and they that thus ſeek not the reward (being at the uſe of reaſon) are never like to have it.

Errour 49. It is not lawful for the juſtified to pray for the pardon of any penalties, but temporal.

Contr. The ground of this is before overthrown.

Errour 50. It is not lawful to pray twice for the pardon of the ſame ſin; becauſe it implieth unbelief, as if it were not pardoned already.

Contr. It is a duty to pray oft and continuedly for the pardon of former ſins: 1. Becauſe pardon once granted muſt be continued; and therefore the continuance muſt be prayed for: If you ſay, It is certain to be continued, I anſwer, then it is as certain that you will continue to pray for it (and to live a holy life.) 2. Becauſe the evils deſerved, are ſuch as we are not perfectly delivered from, and are in danger of more daily. And therefore we muſt pray for daily executive pardon, that is, impunity; and that God will give us more of his Spirit, and ſave us from the fruit of former ſin: Becauſe our right to future impunity is given before all the impunity it ſelf. 3▪ And the compleat Juſtification from all paſt ſins, is yet to come at the day of Judgement. And all this, (beſides that ſome that have pardon, know it not) may and muſt be daily prayed for.

p. 358Errour 51. The Juſtified muſt not pray again for the pardon of the ſins before converſion.

Contr. What was laſt ſaid confuteth this.

Errour 52. No man at all may pray for pardon, but only for aſſurance: For the ſins of the Elect are all pardoned before they were born: and the non-elect have no ſatisfaction made for their ſins, and therefore their pardon is impoſſible.

Contr. Matth. 6. Forgive us our treſpaſſes &c.

Theſe conſequences do but ſhew the falſhood of the antecedents.

Errour 53. No man can know that he is under the guilt of any ſin; becauſe no man can know but that he is elect, and conſequently juſtified already.

Contr. No infidel, or impenitent perſon is juſtified.

Errour 54. Chriſt only is covenanted with by the Father, and he is the only Promiſer as for us, and not we for our ſelves.

Contr. Chriſt only hath undertaken to do the work of Chriſt; but man muſt undertake, and promiſe, and covenant, even to Chriſt himſelf, that (by the help of his grace) he will do his own part. Or elſe no man ſhould be baptized. What a Baptiſm and Sacramental Communion do theſe men make? He that doth not covenant with the Father, Son, and Holy Spirit, hath no right to the benefits of Gods part of the Covenant. And no man (at age) can be ſaved that doth not both promiſe and perform.

Errour 55. We are not only freed from the condemning ſentence of the Law; but freed alſo from its commands.

Contr. We are not under Moſes Judaical Law, which was proper to their Nation, and their Proſelites: Nor are we under a neceſſity or duty, of labouring after perfect obedience in our ſelves, as the condition of our Juſtification or Salvation; but to renounce all ſuch expectations. Nor will the Law of Works it ſelf ever juſtifie us (as ſome affirm) as having perfectly fulfilled it by another: But we are juſtified againſt its charge, and not by it, by the Covenant of Grace, and not of Works. But perfect obedience to all the Law of Nature, and all the Commands of Chriſt, is ſtill our duty, and ſincere obedience is neceſſary to our ſalvation. All our duty is not ſupererrogation.

p. 359Errour 56. When a man doubteth whether he be a Believer or penitent, he muſt believe that Chriſt repented and believed for him.

Contr. Chriſt never had ſin to repent of; and it is not proper to ſay one repenteth of anothers ſin; Chriſt believed his Father; but had no uſe for that faith in a Mediatour which we muſt have. He that repenteth not, and believeth not himſelf, ſhall be damned: Therefore you may ſee how Chriſt repented and believed for us.

Errour 57. A man that truſteth to be juſtified at the day of Judgement, againſt the charge of unbelief, impenitency and hypocriſie, by his own faith, repentance and ſincerity, as his particular ſubordinate Righteouſneſs, and not by Chriſts Righteouſneſs imputed only ſinneth againſt free grace.

Contr. Chriſts Righteouſneſs is imputed or given to none, nor ſhall juſtifie any that are true Ʋnbelievers, Impenitent or Hypocrites: Therefore if any ſuch perſon truſt to be juſtified by Chriſt, he deceiveth him. If the … be, Thou art an Infidel or impenitent, it is frivolous to ſay, But Chriſt obeyed, ſuffered, or believed, or repented for me. But he that will then be juſtified againſt that charge, muſt ſay, and ſay truly, I truly believed, repented and obeyed.

Errour 58. There is no uſe for a Juſtification againſt any ſuch falſe accuſation before God, who knoweth all mens hearts.

Contr. 1. You might as well ſay, There is no uſe of judging men according to what they have done, when God knoweth what they have done already. 2. We are to be juſtified by God before men and Angels, that Chriſt may be glorified in his Saints, and admired in all them that believe, becauſe the Goſpel was believed by them, 2 Theſ. 1.10, 11. And not only the mouth of iniquity may be ſtopped, and open falſe accuſations confuted; but that the prejudices and heart-ſlanders of the wicked may be refelled, and our righteouſneſs be brought forth as the light, and our judgement as the noon day: That all the falſe judgements and reproaches of the wicked againſt the juſt may be confounded; and they may anſwer for all their ungodly ſayings, and hard ſpeeches (as Henoch propheſied) againſt the godly: and that they that ſpeak evil of us, becauſe we run not with them to all exceſs of riot, may give p. 360an account to him who is ready to judge the quick and the dead, 1 Pet. 4.4, 5. And that all may be ſet ſtraight which men made crooked, and hidden things be all brought to light.

3. And we muſt be better acquainted with the ingenuity of the great accuſer of the Brethren, before we can be ſure that he who belyed God to man, will not bely man to God; ſeeing he is the Father of lyes, and did ſo by Job, &c.

4. But we m…ſt not think of the day of Judgement, as a day of talk between God, and Satan, and Man; but as a day of DECISIVE LIGHT or manifeſtation. And ſo the caſe is out of doubt. The Faith, Repentance and Sincerity of the juſt will be there manifeſt, againſt all former or latter, real or vertual calumnies of men or devils to the contrary.

5. But above all let it be marked, that nothing elſe can be matter of controverſie to be decided. That Chriſt hath obeyed, and ſuffered, and ſatisfied for Believers ſins, and made a teſtament or covenant to pa…n all true Believers, will be known to the accuſer, and paſt all doubt. The day of Judgement is not to try Chriſts obedience and ſufferings, nor to decide the caſe whether he fulfilled the Law, and ſatisfied for ſin, or made a pardoning Covenant to Believers: But whether we have part in him or not, and ſo are to be juſtified by the Goſpel-Covenant, through his merits againſt the Legal Covenant: And whether we have fulfilled the conditions of the pardoning Covenant or not. This is all that can be then made a Controverſie; this is the ſecrets of mens heart and caſe that muſt be opened before the world by God. However we doubt not, but the glory of all will redound to Chriſt, whoſe merits are unqueſtioned.

6. Note alſo, that Chriſt will be the Judge on ſuppoſition of his merits, and not the party to be tryed and judged.

7. Note alſo, that we are to be judged by the New Covenant or Law of Liberty, and therefore it is the condition of that Covenant (as made with us) which is to be enquired after.

8. Note alſo that Chriſt himſelf in Matth. 25. (and every where) when he deſcribeth the day of Judgement, doth not at all ſpeak of any deciſion of ſuch a controverſie, as whether he was the Lamb of God, who took away the ſins of the world? p. 361or whether he did his part or not; but only whether men did their parts or not, and ſhewed the ſincerity of their love to God and him, by venturing all for him, and owning him in his ſervants, to their coſt and hazard. And the fruit of Chriſts part is only mentioned as a preſuppoſed thing▪ Come ye bleſſed of my Father, inherit the Kingdom prepared for you— For I was hungry, &c. The Preparation (in Gods Decree and Chriſts merits) is unqueſtioned, and ſo is the donation to all true Believers; therefore it is the caſe of their Title to this gift, and of the condition or evidence of their title, which is here tryed and decided.

Laſtly, Note that upon the deciſion, in reſpect of both together (Chriſts Merits and Covenant as ſuppoſed, and their own true Faith, and Love, as manifeſted deciſively) they are called Righteous, v. 46. The Righteous into life eternal.

So much to take the ſtumbling-blocks out of the way of Faith, about Free-Grace and Juſtification, which the weakneſs of many well meaning erroneous men hath laid there of late times, to the great danger or impediment of weak Believers.

Iſa. 57.14. Take up the ſtumbling-block out of the way of my people.

Levit. 19.14. Thou ſhalt not put a ſtumbling-block before the blind, but ſhalt fear thy God.