The Scripture Gospel Defended, Chapter 2

The Scripture Gospel Defended · Chapter 2

p. 6CHAP. II. An Enumeration of the Errours which have corrupted Chriſtianity, and ſubverted the Goſpel.

Reconcil.

BEfore I give you a Confutation of the Errours of the Anti-Goſpellers, I will promiſe theſe two things:

1. I will here give you a Catalogue of their Errours which I am Confute. 2. I think it needful to caution you, what to think of the Perſons, that you Cenſure them not too hardly, tho' the Errours as worded, be very great.

I. And 1. As the general Fault of their Errours, is the confounding of things which greatly differ; ſo by this, they corrupt the Doctrine of Adams Communication of ſin and guilt to his poſterity, and thereby raiſe more dangerous Errours, p. 7They feign, that God made a Covenant with Adam, (and all his Poſterity ſay ſome, as in him) that if he ſtood, God would continue him and his Poſterity; and if he fell, God would take it as if all his Poſterity then perſonally, ſinned in him; and ſo, that either we were all then perſonally in him, or God by Imputation would take us to have ſo been: And ſo that God's Covenant and Imputation, made Adams ſin, ours, further than it is by natural propagation; not truly diſtinguiſhing between our being Perſonally in him, and being but Virtually, and Seminally in him: And feigning God to make Adam not only the Natural Father and Root of Mankind, but alſo Arbitrarily, a Conſtituted Repreſenter of all the Perſons that ſhould ſpring from him; and ſo that God made them ſinners, that were none, and that, before he made them men.

II. Whence they infer, that Chriſt was by Gods impoſition and his own ſponſion, made the Legal Repreſentative Perſon of every one of the Elect taken ſingularly; ſo that what he did for them, God reputeth them to have done by him.

III. Hereby they falſly make the Perſon of the Mediator, to be the legal Perſon of the ſinner, and deny the true Mediatorſhip.

IV. But they cannot agree, when this Perſonating of the Elect began: Some ſay, It had no beginning, but was from Eternity; becauſe Election was from Eternity, and we were Elected in Chriſt; and ſo were Perſons from Eternity in him.

V. Others ſay, That it began at the making of the World, Chriſt being then the firſt of Gods Works in a Super-angelical Nature, emaning from the Divine, which contained all our Perſons in it; as the Beams are of, or in the Sun.

p. 8VI. Others ſay, that this Perſonation began at the giving to Adam the firſt Law or Covenant of Innocency, and that Chriſt was a perſon in the Bond or Covenant: And that the meaning of it was, Thou or Chriſt perſonating thee, ſhall perfectly Obey; or Thou or He ſhall Die the threatned death for Sin.

VII. Others ſay, that this Perſonation began at the making of the Promiſe, Gen. 3. of the Se…d of the Woman, &c. And ſo, that Chriſt perſonated none under the firſt Covenant.

VIII. Others ſay, that it began at Chriſts Incarnation, when he took the Nature of Man, and therewith all our Perſons.

IX. Others ſay, that it began on his Croſs, or at leaſt, at his Humiliation, and that he only ſuffered in our perſons.

X. Others ſay, that it begins at our Believing and our Union with Chriſt by Faith; and then he by Union perſonateth us.

XI. They deny Gods Covenant or Law of Innocency, that required our Perſonal Obedience, as the condition of Life.

XII. They forge a Law that God never made, that ſaith, Thou, or thy Surety, ſhall Obey Perfectly, or Dye.

XIII. They falſly ſay, that God juſtifyeth none that are not really or imputatively perfectly Innocent, Obedient, and ſuch as never Sinned, but kept all that Law.

XIV. They confound Gods Covenant with Chriſt as Mediator, impoſing on him his Mediatorial part, and the Covenant of the Father and Son, with faln Man, impoſing on them the terms of Recovery and Life.

XV. They hold that the firſt Law (and ſome of them alſo Moſes's Law) is done away as to p. 9all the Elect, but is ſtill in force to all the Reprobates, and was in force to Chriſt: But whether it bound him to Obedience as our Repreſentative antecedently to mans fall, or only conſequently, they are in their confuſion at a loſs. And they hold that its curſe and penalty ſentenced after the fall by God, fell on all the Reprobate and on Chriſt, but none of it on any of the Elect, as having been ſuffered by Chriſt fully for them.

As I have ſaid, The promiſſary part of that Law ceaſed, and ſo did the condition of the promiſe, by mans ſin making it impoſſible; but the threat did tranſire in ſententiam: And if Chriſt was antecedently in the bond of Obedience for us, he was bound not to Eat of the forbidden Tree, and bound to dreſs the Garden, and bound to take Eve for his Wife, &c. which are all falſe.

If he were bound by it as our repreſentative after the fall, it bound him when it ceaſed, and bound not us, which is falſe: And therefore it was only the Law of perfect Innocency anew impoſed on himſelf, by the Mediatorial Covenant that bound him.

And if the Penal Sentence and Curſe, be Executed on all the Reprobate, then it is not ceaſed: And then it muſt be a Penalty, and that Curſe, even on the Elect before they believe, becauſe till then, they have no part in Chriſt. And after they believe, they muſt bear part of that Penalty, called a Curſe, which was fixed, and not reverſed and pardoned; that is, The privation of thoſe degrees of Grace, Peace, and Joy, which they ſhould have had if there had been no ſin: The Curſe on the Earth, Sorrow in Child-bearing, and Death: Theſe ceaſe not now to be Penals, but are Sanctified Penalties. A Curſe turned to a Bleſſing; an Evil made a p. 10Medicine to our good; Correction is truly Penal, tho' profitable; Chriſt ſuffered to attain his own Ends, and not to croſs them, His Ends was not to free the Elect from his own Government, or Correcting Juſtice.

XVI. They affirm, that the Covenant is made only with Chriſt, for us, but not with us: As it God made none with man, and Baptizing and Chriſtianity were not Covenanting.

XVII. They feign God to have made an eternal Covenant with his Son; that is, God impoſing on God, the Law of Mediation.

XVIII. They moſt dangerouſly affirm, that Chriſt took not only the puniſhment of our ſin, and that guilt, or Reatum poenae, which is an aſſumed obligation to ſuffer the puniſhment deſerved by us, (to be Vicarius poenae) but all our very Sins themſelves: the very Eſſence of the Sin of all the Elect; the Reatum Culpae: So that, tho' he never did ſin himſelf, yet all our ſins, habitual and actual, poſitive and privative, of commiſſion and omiſſion, became truly and properly Chriſts own ſins: And ſo, that he was truly judged a hater and blaſphemer of God and Holineſs, and the greateſt murderer, adulterer, thief, lyar, perjured Traytor in all the World, the ſins of all the Elect being truly His ſins. Of which Dr. Criſp is poſitive and large.

XVIIII. They ſay, that God laid theſe ſins of ours on him, and made him properly ſin for us, and not only a Sacrifice for ſin: And ſo, that God is the Maker of the greateſt Sin.

XIX. They ſay, that Gods Imputation being truly but the accounting one to be what he is; had not God made him a Sinner, his imputing or reckoning him ſuch, had been a Lye; which is true, tho' they nifer Falſhood from it, taking Imputation of Sin, ſtrictly for a true Eſtimation.

p. 11XX. They that make this Imputation to be before the Incarnation, make God to make himſelf this great Sinner; that is, Chriſt while he was meer God: And ſo make us a wicked God. When Satan can but Tempt us to ſin, and its not proved that any one Devil is guilty of all mens ſins, they make God guilty of all; yea, they that lay it on Chriſt only after his Incarnation, lay it on him that is God.

XXI. They that feign Chriſt to have perſonated us in his firſt Covenant of Redemption, make us by him, to have Covenanted to Redeem our ſelves, and to do the Mediator-work.

XXII. They feign Chriſt to have made ſuch an Exchange with the Elect, as that having taken all their Sins, he hath given them all his Righteouſneſs; not only the Fruit of it, but the Thing in it ſelf: So that they are as perfectly Righteous as Chriſt himſelf, and ſo eſteemed of God.

But here they differ; 1. Some ſay we have only all his Paſſive Righteouſneſs: Some ſay alſo all his Active: 3. Others alſo all his Habitual: 4. Others, all his Eſſential Divine Righteouſneſs; and ſo are Goded.

XXIII. This perfect Righteouſneſs, they ſay we have at leaſt from the time of Chriſt's death, before we were born, or had any perſonal Beeing.

XXIV. Hereby they muſt needs feign Chriſt, and us to be one and the ſame Subject; or elſe the ſame Accidents, Habits, Acts and Relations to be in divers Subjects, ſtill the ſame, which is a contradiction.

XXV. Hence they ſay, that the elect have no ſin, becauſe it is all Chriſt's, and cannot be his and theirs alſo.

XXVI. They ſay that Chriſt having perfectly p. 12done the Work of a Saviour, we are perfectly ſaved, and want nothing neceſſary to Salvation.

XXVII. They ſay all ſin paſt, preſent, and to come, are pardoned, even that not committed (that is no ſin.)

XXVIII. They ſay, that it is not poſſible that ſin can do an elect Perſon any hurt, Chriſt having been a perfect Saviour from it all; ſo Dr. Criſpe.

XXIX. They ſay, that no Prayer, or Duty, or Act of Man, can do us any good, or further our Salvation, Chriſt only having done it already for us: ſo Criſpe.

XXX. They add, that to pray, hear, read, obey, or do any Duty, as a means to our own Good, or Salvation, is to ſin againſt the Free Grace of Chriſt: But that we muſt do it, 1. In thankfulneſs to Chriſt, that hath ſaved us. 2. And for the good of others.

As if it were not as injurious to Free Graece, to ſeek other mens Salvation as our own; or we might not do good in love to our ſelves, as well as to our Neighbours: Or, as if we ought not to plow, ſow, labour, eat, drink, build, &c. for our good; beca…ſe Chriſt is all: By this it ſeemeth, that Dr. Criſpe did not p…each or write his B…oks to do any good; becauſe he took that to be a denyal of Chriſts Grace.

XXXI. They ſay, that under Moſes Law, David and the Elect, were not pardoned, till they had ſacrificed: But under the Goſpel, all the elect are abſolutely pardoned, without any delay, or condition, or means on their part; as if there had been ſo vaſt difference between the Fruits of Chriſt, and the way of his Juſtification, then and now.

XXXII. They ſay, that Pardon and Juſtification are abſolutely perfect at the firſt, and ſo no more ſin to be after forgiven, nor any puniſhment to be remitted or removed.

p. 13XXXIII. They ſay, that no elect perſon ſuffereth any the leaſt puniſhment; becauſe all is forgiven, and Chriſt ſuffered all; and that no Pain or Correction is now penal, or for ſin.

XXXIV. They talk of our being freed from the Law, in ſo undiſtinguiſhing univerſal Words, as if they knew no Law, but that of Innocency to Adam, and that of Moſes to the Jews, and thought it were a priviledge to be lawleſs, or that Chriſt had no Law: and ſo there were no Tranſgreſſion.

XXXV. They hold, that Chriſt was no Law-Maker, and ſo muſt infer, that he was no King, and had no Laws of his own, to Govern or Judge by; and ſo deny a chief Part of his Office, and his Kingdom, and Government, who is King of Kings.

XXXVI. They ſay, If God ſhould puniſh any ſin of the elect, it would be injuſtice; becauſe it is all puniſhed already on Chriſt, and the Debt is fully paid by him.

XXXVII. They take God's Covenants and Laws to be things ſo different, as that a Law is not his Covenant, nor his Covenant a Law: Whereas, foreign ſignifieth both; that is, God's Statute-Law, containing the determinate Terms of Duty, Reward and Puniſhment, Life and Death; and both have the ſame parts, his Law having Precepts, Prohibitions, Promiſes, and Threatnings; and his Covenant, as his hath the ſame: And when it its foreign, it becometh a mutual Covenant by mans Conſent; and the Law bindeth Subjects to that Conſent.

XXXVIII. They are ſo much for a Chriſt without us, that they write as if the Work of Chriſt within us, and by us, were a Diſhonour to Chriſt, that cauſeth it, if we praiſe it: As if the Pr…ſ… p. 14of the Structure were a diſhonour to the Builder; or the Cure were a diſhonour to the Phyſitian, or the Glory of the World, if praiſed, were a diſhonouring of God. God praiſeth his Servants, and their Grace and Works; but if we praiſe them, they ſay, we rob Chriſt of his honour.

XXXIX. They ſeem to hold, that Chriſt doth all the Work of our Salvation, immediately, without Inſtruments, or Means: And all that is aſcribed to ſubordinate Cauſes, were derogate from him: And ſo Apoſtles, Miracles, …cripture, Writings, Preaching, were no Means of Good, or injured Chriſt; as if Sun and Moon, Angels and Men, diſhonoured God.

XL. While they ſay, that no Duty muſt be done, for our own good, or ſalvation, they deſtroy natural neceſſary ſelf love, and directly would drive out all true Religion from the World, and harden all the wicked in ungodlineſs, by taking away thoſe Motives, without which, no men are converted, or ſaved, and kept from ſin.

XLI. They hold, that whatever Law or Promiſe in Scripture, hath any condition, is part of the Law of Works: And that the Law or Covenant of Grace, is only of what God will actually and abſolutely himſelf effect, or that Efficience it ſelf; as if the Goſpel were a Law of Works.

XLII. Accordingly, they hold, that God doth not make any conditional Promiſe, or threatning a means of his Spirit, or Chriſts communicating of Free Grace: And ſo that the Goſpel hath no conditional Promiſes, tho' there be conditional Words; not underſtanding that God, who is Life, Light, and Love; Power, Wiſdom and Goodneſs, worketh by all three, and printeth the Image of all on his Elect, working by efficient Motion, p. 15ſapiental Order, and amorous attractive communication.

XLIII. They hold, that no mens ſins were the cauſe of Chriſt's Sufferings, but the Elects: And that the reſt are damned for want of a ſufficient Sacrifice offered for them.

XLIV. They hold, that all the Mercies that the Non elect have in all the world, are given them without the Purchaſe of Chriſt.

XLV. Yea, many hold, that none but the Elect have any Grace, or any Mercy: becauſe it will end in their Damnation: And ſo Conſcience hath no juſt Accuſation, in Hell, or here, as for any ſinning againſt Mercy; nor do they owe God thanks for any.

XLVI. Whereas God hath made, through Chriſt, a general Act of Grace, or Gift of Chriſt, Pardon, and Life eternal, to all the World, on condition of fiducial Acceptance of it as a Free Gift, and commanded the Offer of it to all; and will doubly condemn the final Refuſer; and by this Goſpel-gift, as his Inſtrument, pardoneth, and juſtifieth the believing accepters. Theſe men deny the very being of this Goſpel Act: They deny it to be either Chriſt's Law, or Covenant, or Grant.

XLVII. They hold, that Chriſt, in our ſtead, did all that the Law bound us to do; as if he had been a Huſband, a Father, a Souldier. &c.

XLVIII. They ſay, That Chriſts ſatisfaction by Sacrifice, was the the ſ…lutio ejuſdem, the payment of the ſame debts of ſuffering that was due to us; and not properly ſatisfaction, which is, Redditio aequivalentis, or tantidem alias in d…biti: as if he had ſuffered death Spiritual by loſs of Holineſs, and the torments of Hell by an accuſing p. 16Conſcience, and the hatred of God.

XLIX. They ſay, That by the Imputation of his Righteouſneſs, habitual and actual, we are judged perfectly Juſt; that is, ſuch as have no ſin, yet he ſuffered in our Perſon for our ſins; which we are reputed never to have.

L. They ſay, That the Inherent and Active Righteouſneſs which conſiſteth in our Faith, Repentance, Love, and ſincere Obedience, wrought by Chriſt in us, doth not Conſtitute us Righteous in Subordination to Chriſts meritorious Righteouſneſs, in any part or degree; that is, that it is Righteouſneſs, that in tantum, maketh no man ever the more Righteous, than if he had it not; q.d. Albed… quae non f…cit album, or Pat…rnitas quae non conſtituit Patrem; not diſtinguiſhng univerſal and particular Righteouſneſs.

LI. They talk of Juſtification, in meer ignorant confuſion; not knowing the various ſenſes of the Word, or the divers parts of the Work: They deride, that diſtinctions which no reaſon can deny; they confound Juſtifying Efficiently, Justifying Conſtitutively, Juſtifying Virtually, by the Goſpel-Gift, or Law of Grace▪ Juſtifying by E…i…e…ce, Juſtifying by Witneſs, Justifying by Plea and Advocate, Juſtifying by Judicial Sentence, and by Execution. They ſet the Cauſes againſt each others, as if it were a thing that had but one Cauſe; when they meet with the word uſed for Sen…e and Juſtification by deciſive Judgment; they Exclude all the included and ſuppoſed Acts, that is, making Men juſt Efficiently, conſtitutive Matter and Form, or Subject and Relation; the Goſpel Donation and Condonation, and all ſuch previous Acts: And when they have done, not knowing what they affirm or deny; they only cry up, the name of Chriſts Righteouſneſs Imputed, p. 17not knowing what Imputation is, nor what ſort of Cauſe Chriſts Righteouſneſs is, whether Efficient, or Material, or Formal by Conſtitution, and and think its true Meritorious Cauſality is too little. And in their deſcription, excluded ſentential deciſive Juſtification, which they had denominated it to be, making it to be only the Donation of Chriſts perfect Righteouſneſs as in its Eſſence, to be ours; and ſo joyning the efficient and conſtitutive Cauſes, yet leaving out the Inſtrumental Efficient, which is the Goſpel Donation, or Covenant-Gift, and calling Faith the inſtrumental Cauſe, which is no Efficient Cauſe, but a Moral Reception of the Free-Gift, and a Moral Qualification as a Receptive Condition, for our Title to the poſſeſſion: And whereas God never Judged a man▪ Righteous, till he had made him Righteous; they ſay, That to Juſtify, is not to make Righteous, but to judge Righteous, and yet deſcribe judging by making: Yea, and exclude the ſentential Juſtification at the day of Judgment, thinking that it is all perfectly at our firſt Juſtification Sentenced. As if God the Father, Chriſt as King, or Prophet, the Holy Ghoſt, the Covenant of Grace, Faith, had no hand in our Juſtification, but Chriſts Righteouſneſs imputed only.

LII. They talk much againſt being Juſtified by the foreign Credere, the Act of Faith; and when they have done, ignorantly, are the maintainers of it againſt thoſe that deny it. For when we ſay that Faith doth not Juſtify us, as that Phraſe ſignifieth Efficiency, but that we are only ſaid to be Juſtified by it, as ſignifying a Receptive Condition, or Qualification; they ſay, that it Juſtifieth us as an Inſtrument which is an Efficient Cauſe: And it is the very Act or foreign Credere (or nothing) which they call that Inſtrument: And thus they p. 18make a War againſt themſelves, while they ignorantly accuſe they know not what.

LIII. They blindly take Paul by Works to mean all humane Acts; when as, 1. The whole ſcope of his diſputing, is, againſt Juſtification by the Wor…s which are ſet in oppoſition, or competition with Juſtification by Chriſt, and by Free Grace, ſuch as the Jews thought the keeping of Moſes's Law was; which is the Law that he doth all along ſpeak of. 2. And he expreſly deſcribeth the Works that he exclu…eth, to be thoſe that are ſuppoſed to make the Reward to be of Debt (for the value of the Work) and not of Grace: And do they know any Proteſtant that is either for Juſtification, or Salvation by any ſuch Works, or for the being of any ſuch? 3. And is not Faith a humane Act? And doth not Paul moſt plainly and frequently ſay, we are Juſtified by it? And did he call Faith, Works?

LIV. But to anſwer this, they erre as groſly, ſaying, that [by Faith imputed for Righteouſneſs] and our being Juſtified by Faith] is not meant the the Act or Habit of Faith, but the O…ject, Chriſt's Righteouſneſs; not ſticking hereby to turn all ſuch Texts into worſe than▪ Nonſence; Put Christ's Righteouſneſs inſtead of the Word [Faith] in all thoſe Texts, and try how it will run? And why is Faith named if it have no part in the Senſe? They ſay, That it Juſtifieth not as a Work: I ſay, it Juſtifieth not efficiently at all; much leſs as a Work in Paul's ſenſe, that maketh the Reward to be not of Grace, but of Debt. Nor doth it Juſtify as an Act in genere; for then, a quaten…s ad omne, every Act would Juſtify; nor yet as a meer good Act or Work: For then, every good Act would Juſtify as it doth. But we are Juſtified by, 1. This Faith in ſpecie, which is our Fiducial p. 19Reception of Christ. 2. And that as it is formally made by God, the condition of our participiation of the Gift, which is Chriſt and his Juſtifying Meritorious Righteouſneſs. Chriſt is not inſtead of Faith, and Faith is not inſtead of Christ: It is Chriſt believed in, and received; and not Chriſt without belief and reception.

And when they ſay, That it is the Object and not the Act; they multiply the Proclamations of their undiſtinguiſhing ignorance, unskilfully pretending to diſtinguiſh: For the Object Chriſt, is conſiderable; 1. In eſſe reali, in himſelf. 2. Or in eſſe objectivo, which is, but in eſſe cognit…, in Idea or Notion: Chriſt in eſſe reali, indeed, Juſtifieth us, by Dying for us, and Meriting for us, and doing that which Faith never did: But Chriſt in eſſe objectivo, or cognito, and in our minds, is the form of this Faith in ſpecie it ſelf, and not to be Juſtified by the Act of Faith in Chriſt, is not to be Juſtified by the Object as ſuch; for the Object eſſentially ſpecifieth the Act; thus illogycal heads confound Holy things.

LV. But theſe that muſt have the O…j…ct of this Faith only to Juſtify, exclude moſt eſſential parts of the Object it ſelf. The Baptiſmal Faith, is not their Juſtifying Faith: Belief in God the Father, and in the Holy Ghoſt, is none of it, and ſo God the Father, and the Holy Ghoſt, are none of the Juſtifying Object; when as it is eſſential to Chriſt, as the Object to be one with the Father, and ſent by Him, and to be his expreſs Image, and the way to Him, &c. And to be Conceived by the Holy Ghoſt, and to be atteſted and to operate by him.

p. 20LVI. Yea, theſe undiſtinguiſhers are ſuch dividers, that they exclude moſt that is eſſential to Chriſt himſelf, as Mediator, from being the Object of their Juſtifying Faith: It is not his Prophetical Office, nor his Holy Example or Doctrine; nor his Kingly Office, either in Legiſlation or Judgment; tho' it be as King, that he Juſtifieth by Sentence and Execution: It is not any part of his Prieſtly Office, but his Righteouſneſs, habitual, inſtead of habitual and original Righteouſneſs; active, inſtead of our active Righteouſneſs; and paſſive inſtead of our puniſhment. It is not his Prieſtly Interceſſion in Heaven, nor his giving the Holy Ghoſt, nor his Raiſing, Judging, or Glorifying us, that are the Objects of this Faith.

LVII. But yet they will fallaciouſly ſeem ſubtile by diſtinguiſhing, and ſay, that tho' none of theſe are the Objects of Fides qua Juſtificat, Faith as Juſtifying, yet they are the Objects of Fides quae Juſtificat, of that Faith which Juſtifieth by another Act, meer fallacy. 1. Here they muſt take Faith for the Habit; for if it were for the Act,, two divers Acts are not the ſame. 2. How is that Habit quae Juſtificat, when they ſay only Reception by its Inſtrumentality Juſtifieth; and that's only the Act? 3. But qua Justificat fallaciouſly implyeth that Faith Efficiently Juſtifieth, whereas it is only a Diſpoſitio Moralis Receptiva as a Condition (and they deny its conſtitutive Cauſality) and that (Fides qua Fides, Justifieth at all) and as a diſpoſitive Condition, it is a belief in much more than Chriſts Imputed Righteouſneſs.

LVIII. And theſe ill dividing men, pretending to ſubtilty, telling us, that it is but one Act of Faith by which it juſtifieth, are ſo far from being able to tell what that one Act is, That, it is enough p. 21to caſt all their Diſciples into deſpair, if, till they know it, they muſt not know that they are juſtified.

LIX. For they feign it to be one only Phyſical Act, whereas, in Moral Subjects, an Act containeth many Phyſical Acts: Faith in Chriſt is a Covenanting Act, like a contract of Marriage, or between Prince and Subjects, or Captain and Soldiers, which is many Phyſical Acts.

LX. Hereupon they are at a loſs in what faculty it is, whether the Intellects Aſſent, or the Wills Conſent, or Affiance or Practical Obedience; and whether it be one Act only …am…ro, or only ſpecie, and what individuates an Act?

LXI. And they unavoidably caſt men upon their ſuppoſed juſtification by works, while they ſeign all Acts, ſave that one (they know not what) to be Works: Yea, many take every Act to be Works, as is aforeſaid.

As when they ſay, that it is only reſting on Chriſts Righteouſneſ…, as made ours in it ſelf by imputation; they hereby make the Belief of the Godhead, and of the truth of the Goſpel, and of the Life to come, and Repentance, and Confeſſions, and Love to God and to Chriſt, and Thankfulneſs, and Prayer, and Self-denial, to be all works of the Law, which Free Grace in this excludeth.

If Aſſent be that one Juſtifying Act, then he that thinketh it is Conſent, or Hope, or Truſt; or that denying his own Righteouſneſs is any part of it, is fallen from Grace, by looking for Juſtification by Works.

LXII. They do not only ſay, that Grace is not free, if it have any poſitive Condition, but alſo if it have any negative Condition; that is, that if a pardon be offered a Traytor, on Condition that p. 22he will not refuſe it, caſt it in the fire, and ſpit in the Face of him that offereth it, or will not ſeek his Death: this is no free pardon, unleſs he may have leave to hate and ſtab the Prince that pardoneth him.

And here you ſee what theſe take for Works; even ſuch things as are neither Works nor Acts at all, but meer nothings. Not to reſiſt, oppoſe, refuſe, diſpiſe Grace: not to believe the Devil and his agents, that call Chriſt a deceiver, and that deny God and the life to come: I do not ſay, that ſuch meer negatives are all the condition of pardon and juſtification; but theſe are included in the poſitive condition; and yet to take any of theſe for any part of the condition, is ſuppoſed to be, to look for Juſtification by Works, becauſe all ſuch conditions are taken for Works, ſave one ſimple Act of Faith.

LXIII. This is becauſe they know not what a meer Condition is, when they have laid Salvation on the denial of it; when as it is no cauſe at all (as ſuch) of the effects, but as impoſed, it is a bar put to the effect till the Condition be performed; as the Lawyers ſay, Lex addita negotio quae do… praeſtetur eve…tum ſuſpendat; and as performed, it is the removing of that imped…ment. Opening the Windows, or not ſhutting them is no cauſe of the Light; nor opening our Eye-lids any cauſe of our ſeeing; but a removing of that which hindereth the light: It is a neceſſary diſpoſition of the Receiver, but no efficient cauſe of the effect; and ſo is Faith to our Juſtification or Pardon.

And therefore note, That whereas many Reforming Proteſtants write for the inſtrumentall Intereſt of Faith in our Juſtification, I number not them with the forementioned ſubverters of the Goſpel; for p. 23by Inſtrumentality they mean no Efficiency, but Receptivity; unhappily uſing the name of an Inſtrument improperly and without due expl…ation; and as Dr. Twiſe tollerably calleth it, Cauſam diſpoſitivam ſubjecti recipientis; ſo Dr. Kendal likeneth it to boys playing at ball or cat, that make their hats the inſtruments to catch the ball or cat in: This giveth them no efficiency, ſo that they only miſcarry by chooſing an equivocal Name, and placeing too much of the Controverſie on that Name, when there be proper words enough at hand; and alſo in that they diſtinguiſh not duly between Phyſical and Moral Reception, when they ſhould tell us that Faith is not the Phyſical, but the Moral Reception of Chriſt, to Receive in ſenſu Phyſico, is nothing elſe but to be the Paſſive t…rminus, of an Agents efficiency, and is ſignified by Paſſive Verbs. To receive Juſtification, Sanctification, Adopti…n Phyſically, is nothing but Juſtificari, Sanctificari, &c. to be Juſtif…ed, Sanctified, Adopted: But to receive Morally, is Accipere, to accept the gift by conſent, and exerciſe th…t conſent by contract, and containeth (as is a…oreſaid) many Phyſical Acts; as to receive a Tutor, a Maſter, a Phyſitian, a King, a Husband, &c. And ſuch is Faith, a receiving (not of righteouſneſs only) but of Chriſt with all his offered benefits.

And when they ſay, that other Acts or Graces may be Conditio…s, but none but Faith is the Inſtrument; 1. Certainly that called by them Inſtrumentality, is but the foreign creder… ; the Act it ſelf in ſpecie, and the Conditionality is the neareſt reaſon of its Intereſt in our Juſtification. 2. And there is nothing more in the Nature of Aſſent, Truſt, or any Act of Faith, be…des meer Acceptance or Conſent, why they ſhould be called Receiving, than in Love, p. 24Deſire, Glad…eſs, Hope, or Seeking. 3. And Accepting Chriſt as our Teacher, King, and Interceſſor in Heaven, is as much conditional and neceſſary to our Juſti…cation and Salvation, as accepting his Juſti…cation and Deliverance from Puniſhment. That which men are moſt averſe to (Love, Holineſs, and Obedience) is made the Condition of that which men more eaſily accept.

And indeed thoſe that (in ſenſu Phy…ice) they call Other Conditional Acts, are but modifications, or parts of the ſame Moral Act which is the Condition. The Faith by which we are juſtified, is that true Chriſtianity which includeth our believeing conſent to God the Father, Son, and Holy-Ghoſt; our belief of Chriſt, and our thankful acceptance of him to be our Teacher, Interceſſor or Prieſt, and King, with his offered Grace; and that this acceptance is with Deſire, Love, and Hope, expreſt in a holy Contract or Covenant. This is the Souls Marriage with Chriſt, and Allegiance to him, and it includeth the renouncing our truſt in all Creatures, or in any Righteouſneſs of our own, ſo far as they would uſurp the leaſt part of Chriſt's Office. Work, or Honour.

None of all this is Juſtification by Works.

LXIV. They erroneouſly tell us, That nothing is Properly a Condition, which is it ſelf a Free Gift. As if God could not Command and Give the ſame thing, and make his Command a congruous means of Giving.

LXV. They erroneouſly hold, that nothing can be called a Condition of one Gift of the Covenant, which is not a Condition of all: Whereas God hath many Anticedent Gifts before any Condition be ſo much as impoſed: Without any Condition, he gave us our Being, and gave us a Saviour, p. 25and the Goſpel, and the conditional Covenant, and offers of Grace: And why may not the reception and uſe (or not rejecting) of a former Gift of Grace, be made a condition of the giving of more? To him that hath, ſhall be given: may not Faith be the gift of God, and yet be the condition of Juſtification and Salvation?

LXVI. They erroneouſly hold, that when a man is once juſtified, the continuance of his juſtification is Abſolute, and hath no impoſed conditions: contrary to Chriſts own words, Joh. 15. and many plain texts of Scripture.

LXVII. They erroneouſly put Free Grace and Free Will in ſuch oppoſition, as if nothing could be an act of Free Grace, which impoſeth any condition on Free Will: which is true, if by Free Will they mean Freedom of Natural ſufficiency, as Free without Grace from vitious habits and inclinations; for we have no ſuch Free Will: But theſe men know not what Free Will is, nor diſtinguiſh Freedom from Prohibitions, and from Conſtraint, and neceſſitating predeterminating efficient Premotion, from Moral Freedom.

LXVIII. In ſome points forementioned about Faith and Juſtification, the unapt Words and Methods of ſome Reformers give them advantage; But Dr. Criſpe and the groſs Antinomians, take Faith to be neither Cauſe nor Condition of Juſtification, but meerly the receptive belief, that we are Juſtified already (before we were born); ſo that Faith juſtifieth only in our conſciences, which is but to be conſcious that we are Juſtified.

LXIX. Accordingly Dr. Criſpe maintaineth, that Election and Juſtification are known only by two means, The Spirit within revealing it, and Faith receiving it; that is, The Spirit inwardly ſaying, p. 26Thou art Elect and Juſtified, and Faith believing this; ſo that neither of theſe Juſtifie us, but only make us know it.

LXX. They m…ſtake the meaning of the Witneſs of the Spirit; As if it were but an inward Inſpiration and Impulſe equal to a voice, ſaying, Th…u art Elect and Juſt…fied; Whereas it is an Inherent Impreſs, and ſo an objective Evidencing witneſs, even the Divine Nature, and Image of God, and the habit of Divine …lial Love, by which Gods Spirit marketh us out as adopted: As likeneſs of the child to the Father, and love, are an evidencing witneſs of true Son-ſhip: And as Reaſon is a witneſs that we are Men, And as Learning is a witneſs that we are Learned: So Sanctity is an evidencing witneſs that we are the children of God; Holineſs to the Lord, is his Mark▪ And he that nameth the name of Chriſt, departing from iniquity, hath Gods Impreſ: Yet there are other ſubſequent parts of the Spirits witneſs; that is 1. Cauſing us to exerciſe; 2. And to know the Grace that he hath given us; 3. And exciting in us a joyful perception of it.

LXXI. Hereby they deſtroy the aſſurance and comfort of moſt (if not almoſt all) true Chriſtians in the world; becauſe they have not that inſpiration or certain inward word of aſſurance, that they are Elect and Juſtified. I have known very few that ſaid they had it: And of thoſe few, ſome fell to Debauchery, and ſome to doubting. And though Prophetical Inſpiration prove it ſelf to them that have it, its not poſſible for others to know, but that a counterfeit Fanatick conceit may be it.

LXXII. Hereby the Ungodly are dangerouſly tempted to damning preſumption, and ſecurity: p. 27while, if they do but confidently believe that they are Elect and Juſtified, they are quieted in ſin.

LXXIV. Dr. Criſpe copiouſly maint…ineth, that a Man cannot be ſure that he is Juſtified either by S…cerity, or Ʋ …iverſal Obedience, or love to the Go…ly, or any ſuch Grace; To the diſhonour of Holineſs, the contradiction of Scripture, and the ov…throw of the comfort of Believers.

LXXV. They tell us, that we muſt not fix ſ…t times for Prayer, or other Worſhip,, but ſtay till Gods Spirit move us, or tell us when to Pray. As if God were not the God of Order, but of Confusion; and did not move us as reaſonable creatures, by a rational guidance of us: They would be loth to follow their crooked Rule in commo… things, and to keep no ſet-times for their Trading, Labours, Dyet and Reſt; and not to work or eat, or ſleep, till the Spirit moveth them. And God maketh uſe of Reaſon and Order, in things Spiritual as well as in things Natural: And the Spirits of the Prophets are ſubject to the Prophets.

LXXVI. They reprove us for perſwading Unconverted Men to Pray, becauſe the Prayer of the Wicked is abominable; and they …ould ſtay till they have the Spirit of Prayer: And is a Tavern or a Whore-houſe, a ſitter pl…ce to get that Spirit, than on their knees by Prayer? when God himſelf ſaith; To thee ſhall a…l fl…ſh c…me: ſe…k the Lord while he may …e foun…; call upon him w…ile he is near: Let the Wick…d …ſak his way, &c. wicked Prayers of wicked men, that are but to quiet them in ſin, are abominable; and no prayer of an Impenitent unbeliever hath any promiſe of certain ſucceſs. But A…ab, and Ni…eve, and millions of Sinners have found, that there are ſome p. 28prayers of the unregenerate, that are better than none. A…d do they think, when we perſwade them to Pray, that we perſwade them to continue Impenitent? No, it is but perſwading them to Turn and Live: For praying is a returni… motion, and we ſay but as Peter, Repent and Pray, if perhaps the thoughts of thy heart may be forg… thee. Not to exhort men to Pray, is not to exhort them to deſire Grace, and true Converſion: Common Grace, and Natural Self-love have their deſires, which are not all in vain; its better to be near the Kingdom of God, than to be diſpiſers of it.

God hath fixed the time of the Lord's day, and the undiſpoſed muſt not ſay, we will not keep it till the Spirit move us; As it is a dut… to Relieve the Poor, ſo it is to Pray, as ſoon as God commandeth it; and none muſt ſay, I will not Give or Pray till the Spirit move me, but wait for more help of the Spirit in the way of duty.

LXXVII. That, becauſe no man can come to Chriſt too ſoon, therefore no man can too ſoon believe that he is Elect and Juſtified, though he have no evidence to prove it, and though he know not God, or Chriſt, or the Spirit, or the Goſpel.

LXXVIII. That men are bound to Believe that Chriſt Believed for them, and Repented for them, and muſt no more queſtion their Faith and Repentance than they muſt queſtion Chriſt (as Saltmarſh ſpeaketh), as if Chriſt had had Sin to repent of, or a Saviour to ſave him from it; and, as if this were no Covenant-Condition required of our ſelves, as neceſſary to our Juſtification. They may next ſay, Chriſt that is Holy for them, ſhall be Saved in ſtead of them.

p. 29LXXIX. That to Believe, that we are Elect and Juſtified, is fides Divina, a Believing the word of God, becauſe his Spirit's witneſs of it, by inſpiration is his word.

LXXX. That nothing done by an unregenerate man, by common Grace, maketh him any fitter to Believe and be Converted, that if he were without it, becauſe it is ſin.

LXXXI. That it is no Grace, which is not unreſiſtible; and becauſe we cannot Merit it, we cannot reſiſt, and forfeit it.

LXXXII. That Pardon and Juſtification, being perfect, the firſt Moment of our Faith, therefore it is only one momentous Act of Faith only that Juſtifieth us; and no Act of Faith it ſelf Juſtifieth us after that hour. This is held by the more moderate ſort, who ſay not, that we are Juſtified before Faith.

LXXXIII. That we muſt act from L…, but not …or Life; as if Natural Life were not to be uſed for Spiritual Life.

LXXXIV. They hold, That Sin being all (paſt, preſent, and future) Pardoned at firſt, we muſt not ask Pardon any more, but only the fuller Belief and Senſe of Pardon.

LXXXV. They hold, that no Sin, or declining of a Juſtified Perſon, ſhould ever make him doubt of his Juſtification.

LXXXVI. They hold, that the meaning of Rom. 8.28. is, That all the ſin that an Elect, or Juſtified man committeth, ſhall certainly work for his greater good, when the Text ſpeaketh but of Enemies and Sufferings, and all the Providences of God; As if it were the way of God's Wiſe and Holy Government, ſo far to encourage men to ſin, as to aſſure all that love God beforehand, p. 30that the more they ſin, the better it ſhall be for them, whereas he hath filled the Scripture with ſo many terrible threatnings againſt Sin and Backſliding. And, as if …o …uſti…ied perſon, by ſin, did ever gnow wor…e than …efore, or love God l…, or at all diſple…ſe him. Or it were for our good to be worſe, and love God leſs, or diſpleaſe him, or loſe a…y me…ſures of Grace and Glory … Title▪

LXXXVII. They take Juſtification in the Great day of Jud…m…t, to be none of our proper Juſtification by Faith, becauſe that was done before but a Decla… of …: As if Juſtification had but one degree, and the word but one sence; or any were perſect…r Juſtification than that, and a De…iſive Sentential Declaration, were not the moſt eminent.

LXXXVIII. Thoſe that confeſs works of Obedience to Chriſt, to be the Condition of Glorification, yet deny it to be a Condition of Juſtification in Judgment; when as to Juſtifie us in Judgment, is to Juſtifie our right to Impurity and Glory, and ſo the Condition muſt be the ſame.

LXXXIX. Though God oft, and plainly ſaith, That all men ſhall be judged according to their works, and according to what they have done in the Body, [good or evil]; and to judge, is either by deciſive ſentence to Juſtifie, or to Condemn; or executively to Reward and Glorify, on to Puniſh; yet many that Confeſs that men ſhall be ſo Judged, do deny that they ſhall be ſo Juſtified, though Juſtifying be Judging.

XC. Though the word [According to their works] do plainly ſignify, The Cauſe to be then decided, in order to the ſentence of Salvation or Damnation; and Chriſt Mat. 25. and elſewhere, p. 31hath largely enumerated the parts of the Cauſe, and call it Righteouſneſs, and that with a Ca… …al particle; and though the Scripture mention our inherent and acted Righteouſneſs, (in terms of the ſame ſignification) above Six …undred times; and that as the thing that pleaſeth God, and that he loveth, hateing the contrary; telling, us that the unrighteous ſhall not enter into Heaven, &c. Yet do they feign, that all that Godlineſs which hath the promiſe of this Life, and That to come, and which God, is ſaid as a Righteous Judge to Reward and Crown, is mentioned only as a ſign of the Elect and Right…ous, and of Faith, and not as the Cauſe to be then decided, or as a Rewarded thing. And for whom is this ſ…n ſo ſolemnly produced? God knoweth us without Signs: His Light in our Conſciences will make us know our ſelves, by Internal Per…eption. And if it be to confute the Devil and his ſervants that ſlander us, it is for want of Righteousneſs, and not only for want of ſi…s of it, that we are accuſed; and it is more than ſig…s that muſt co…fute them for our Juſtification. And the Judgment is not to be managed as at a human ju…icature, by talking it out with every Perſon, but by an univerſally convincing Light, that at once can ſhew every man in the World his own part…cular caſe, as in it ſelf; it is not Sig…s, not Ri…ht…ouſn…ſ…, that hath the promiſes of R…w…rd: And there is no Righteouſneſs that ſo far maketh not a man Righteous, and ſo far Juſtifiable.

XCI. They (ſome of them) ſay, that we ſhall need no Juſtification againſt any falſe Accuſation. For who ſhould accuſe us? Chriſt will not, Conſ…ience will not; and Devils, say they, will have ſomething elſe to do: And they know, that falſe p. 32accuſation will be in vain before ſuch a Judge. The ſum of this, is, that there will indeed be no day of Judgment, and no Juſtification by deciſive Sentence; yea, and no Salvation; for actual Glorification will be a Sentence, manifeſted by Execution (which Mr. Lawſ…n thought was called the Judgment.) And if no Judgment, then no Judge, no Reward, no Condemnation, and no Puniſhment: If any Judgment, there muſt be Perſons, and a Cauſe to be tryed and judged. 1. The Cauſe of that day, will not be, whether Chriſt be a ſufficient Saviour, or have made ſufficient ſatisfaction? It is not for Chriſt to judge himſelf: It is not to judge God, whether he elected us? It is not to judge, whether we were of the Seed of Adam, or whether we ever ſinned? Or whether the Law of Innocency condemn us; And our ſin deſerve everlaſting Puniſhment? There is no juſtifying us againſt any ſuch Accuſation: It muſt be all confeſs'd we were the ſinful Children of Adam; we deſerved Condemnation. But the Cauſe will be, 1. Whether we are lyable, by Guilt, to future Puniſhment? And againſt this, our Pardon juſtifyeth us. 2. And, whether we have Right to the Heavenly Inheritance? And in this, the Goſpel-Donation, Covenant, or Promiſe, juſtifieth us; and both thro' the Merits of the Sacrifice, and Righteouſneſs of Chriſt. 3. And the other part of the Cauſe of that day, is, whether we have part in Chriſt, and the Merits of his Righteouſneſs? In which our Faith, and God's Covenant will juſtifie us. 4. And the Queſtion, being, Whether this Faith be that which had the promiſe, and not a Counterfeit; the deſcription of it, by its Acts and Part, and not only by adventitious Signs, muſt be our juſtifying Evidence: The faith that p. 33hath the Promiſe, is eſſentially Chriſtianity, or a Covenant, accepting of God the Father, Son, and Spirit of Chriſt, as our Teacher, Prieſt, and King, by affiance, expreſſed in aſſent, conſent, and ſubjection: And all that is eſſential to this; yea, the neceſſary integrality and modification have their parts in being the Cauſe of the day.

And as to the Caſe of Accuſation; 1. A Virtual Accuſation by the Law, which we have broken, and condemneth us, requireth a Juſtification, if there were no more. 2. The Glory of Chriſt's Merits, Righteouſneſs and Grace, requireth a Juſtification of us, againſt our real Guilt. 3. And is not Satan the Accuſer of the Brethren, and that before God? And did not his Malice ſo work againſt Job, though God contradicted him?

It is certain, that ſentential and apologetical Juſtification relates to Accuſation (virtual or actual) and Condemnation. Who ſhall condemn us, it is God that juſtifieth us? And if we are not juſtified againſt falſe Accuſations, we ſhall never be juſtified againſt any.

But we all confeſs, that we are made righteous, efficiently by Grace, and conſtitutively by Righteouſneſs, in deſpight of all Satans true accuſations, and againſt all our own unworthineſs, ungodlineſs, (antecedently) and guilt; and that before all Works and Perſeverance, ſave a true accepting Faith in Chriſt: But if we ſhall in judgment be deciſively de…lared righteous, by that which conſtituteth us righteous; (of which, no knowing man herein can doubt, God judging all things truly as they are) then certainly will men by deciſive declaration, be judged righteous, as being pardoned and adopted by the Merits of Chriſt, and qualified p. 34by true Faith, Repentance and Obedience, for that Guift.

XCII. They abſurdly hold, that to be juſtif…ed, as to the ſincerity of our Faith, from the charge o… Hypocriſie, or unſoundneſs, it is not the Juſtification of the Perſon: A contradiction that I am aſhamed to be long in confuting. Is it the Fa… and not the Perſon that is to be judged? Is it not as it is the Perſo…s Faith? What is it to … ſtifie his Faith, but to juſtifie him to be a true …elieving Chriſtian, and ſo to be an Heir of the Pr… miſe: The neceſſ…ry qualif…cation of Faith (… …t be operative) is as truly a part of the condition of the Promiſes, as that Faith be Faith indeed▪

Indeed ſome ſound Divines ſay, [That Fait… juſt…fi…th us as ſinn…rs, and Works juſtifi…th our Faith, as …c…uſ…d Believers.] But they never meant th… by juſtifying our Faith, it …uſti…eth not our Perſons: But that we are at f…rſt, co…ſtitut…d juſt, and adopted, upon the …ndition of a conſenti… covenanting F…ith, b…f…re we h…ve time to ſhe… it by outward Works, and that we are conti…ue and judged, j…ſtified and intitled … Li…e, o… condition of our Performance of the Eſſentials …f o… Covenant.

XCIII. Th… hold, th…t we are juſtified … the ſ…me Law or C…v…t of Innocency, which condemneth …: Becauſe …ay they, we have fulfilled it in, and by C…t; falſly (as is aforeſaid) ſuppoſing, that C…r…ſt was either ſuch a Surety as w… in the ſame Bond, di…j…nctively with the principal, or elſe that the principal (man) was allowed to do his Duty, or …ear his Suffering by another: And ſo they deny the Goſpel-Covenant, and Gift, which is that indeed, which juſtifieth us by the way of Redemption, falſly ſuppoſing, that the p. 35very damning Law doth juſti…e us, by way of Prevention, as innocent, as having fulfilled it in Chriſt.

XCIV. They ſuppoſe, that Chriſt will not judge and juſtifie us, ac…ording to any Law, by which he governed us, but only by declaring his abſolute De…ree and Will; giving no Reaſon of his Sentence, from the cauſe of different performance, or …on performance of the Perſ…ns j…dged; and ſo that Judgment is no act of Moral Government, or of Reward, contrary to all the Scripture.

XCV. They falſly ſuppoſe, that Pa… of ſi…, i… no Juſtification, conſtitutive, or ſente…ti…l. Becauſe, ſay they, that doth but ſave us from Puniſ…ment; but to be Righteous, is to be by imputation, ſuch as have kept all the Law, and ſo h…ve never ſinned. But we have no ſuch Righteouſneſs a… they thus feign; when the Queſtion is, whether we are ſ…nners? We muſt confeſs it, and …ot plead that we have no ſin. But when the Queſtion is, whether we are to be condemned, Pardon is o…r Righteouſneſs; and having the Pardon of all ſin original, habitual and a…tual, of omiſſi…n and commiſſion, we are in ſt… … p…u… ; and if th… … enough, to intitle u… t… Glory, A…option added to it, is: And ſo … Ri…ht is …ſti…d.

XCVI. They … th… to hold, that C…ſ…, Righteouſneſs and Me…i…, i… to make our F…i… and holy Obedien…e, …, is a P…ſh D…ctrine againſt F… Grac…: A… if C…riſ… had … …me to ſave his People from their ſins, and to make them holy, and zealous of L…ve and …ood Works; or God were grown ſo indifferent to his …, and to Christ within us, and ſo forgetful of all his Promiſes of Reward, that he would ac…ept and reward our Fidelity, and Obedience to Chriſt, …ever the more for all C…r…ſt's meritorious Sacrifice, p. 36Righteouſneſs and Interceſſion, which is the only Price that purchaſeth our Acceptance; and as if Judgment ſhould make no difference between mens rewardableneſs, but only judge Christ to have been a Saviour to the Elect.

XCVII. They deviſe a Plea for the juſtifying of all the wicked damnable Hypocrites in Judgment; while they tell them that there will be no need of a Juſtification againſt the Charge of Hypocriſie and Unholineſs, but only againſt the Charge of being ſinners; and ſo they can ſay, that all were ſinners as well as they; and that Chriſt was offered them as a Saviour that had made a ſufficient Sacrifice for their forgiveneſs: And they profeſſed to believe in him, as their Saviour: And as to the ſoundneſs of their Faith, there will be no need of Juſtification. And if Christ ſay, I was hungry, and ye fed me not, I was naked, and ye cloathed me not, &c. They are taught to ſay, The Righteouſneſs of their own perſonal Holyneſs or Obedience, is none of the Cauſe of the day, to juſtifie them, or to be tryed, and juſtified.

XCVIII. Some ſay, that Chriſt Reconciled Man to God, but did not Reconcile God to Man; becauſe God was at no enmity with the Elect, but loved them from Eternity; and to the Reprobate, he is unreconciled. It is true, that Chriſt made no real change on God by his Reconciliation: But by his Sacrifice, and Merits, and Interceſſion, he made it a thing Juſt and Meet for God to forgive and ſave us, notwithſtanding all our Guilt, all his Holineſs, Juſtice and Truth; and ſo diſſolving our obligations to puniſhment, and removing the impediments of our Reconciliation; he is by extrinſick denomination ſaid to be Reconciled to us, when he is no way bound to Damn p. 37us; and this without any change in God; But the Clouds being thus diſpelled, that were between God and us, his Face as Reconciled, ſhineth on us. God was in Chriſt Reconciling the World to himſelf, by making them capable of perſonal plenary Reconciliation, by purchaſing a Free Pardon to be offered to all; tho' they have after need to be intreated to be perſonally and actually Reconciled to God▪ 2 Cor. 5.19, 20. Gods Love of Benevolence, goeth before his Love of Complacence, tho' the change be really in the Object only.

XCIX. Dr. Criſpe, and all that ſay, that our own Obedience and Duties and perſonal Righteouſneſs do us no good, nor further our Salvation (Chriſt doing all that) and that it hindereth Salvation to do any thing for Salvation, do plainly make Heavenly Bleſſedneſs, and God himſelf, as ſought, loved and enjoyed to be againſt our Salvation. For all our Sanctity, is but our Love of God, and our Fruition of him: And the perfection of this, is our Heaven and Happineſs; and Holineſs is here the beginning of it: And if it be againſt the Grace of Chriſt, to ſeek Heaven and the Fruition of God, and to be receptive of it by Holyneſs, and to ſeek God, be the way to keep us from him (as not going out of our ſelves to Chriſt); How then is Chriſt the way to the Father? How doth he bring us to God? Why doth he Sanctify us, and bid us ſeek and ſtrive to enter? Will Heaven be againſt Heaven, and God againſt God to us? If ſo, then ſtriving to be ſaved from Sin, and Hell, is the way to bring us to Sin and Hell; which none would hold, that knoweth how much of Hell Sin it ſelf is, and how much Holineſs is of Heaven.

C. They falſly reproach the Orthodox that erre not with them, as Enemies of Free Grace, and as p. 38not going out of themſelves, and by odious Words, as being for Justificatio… by Works: When it is th…y themſelves that overthrow all Juſtification, and t…e Goſpel, as Juſtifying us, and Juſti…cation by Faith it ſelf, calling it Tò Cre…re, and a Work: Ridiculouſly, making Tò Cred…re and Faith, to ſignify diverſly: And tell us not when it is the Phraſe, and when it is the the Meaning, that they oppoſe. If it be the Phraſe that they oppoſe, they condemn Chriſt, and the Scripture; that ſay, Men are Juſtified by their Words and Works. If it be the Sence, let them tell what that Sence is, which they accuſe; and not conſound the Controverſies of the Name, and of the Thing. Thoſe that they reproach, Renounce all Works for Juſtification or Salvation, that arrogate the leaſt part of the Office, Merits, or Grace of Chriſt; or that make the Reward not of Grace, but of Debt: Yea, all that Honour not Chriſt and Grace, more than if he had not required them; and did not, as dwelling in us by his Spirit, cauſe them, and make them acceptable to God: But we will not renounce Chriſt living in us, nor the uſe, and worth of the Image of God.