Defense of the Gospel Truth, Testimonies 3

Defense of the Gospel Truth · Testimonies 3

p. 35III. TESTIMONIES that God hath declared a fixed Rule, by which He pardons, adopts, and glorifies Sinners, which Rule is his Gospel, and not his Secret Decree.

To prevent mistake, know, that I speak not of the first Grace, which He gives to all the Elect, but I speak of Pardon and Glory, which he hath promised upon Terms, and judicially denies to them that refuse Christ.

They put this Q. How is the Grace of God, &c? A. The Grace of God is manifestedAssembly of Divines larger Catech. in the second Covenant, in that He freely provideth and offereth to Sinners a Mediator, and Life and Salvation by him, and requiring Faith as the Condition, to interest them in him, &c. Here thou feest Faith is a Condition, and a Condition required, and this required to interest us in Christ: No Interest, but in conforming to this Rule, that requires Faith to this end.

He, De Christo gr…tis justificante, p. 244. Conditio vero, &c. The ConditionMr. Fox, that wrote the Book of Martyrs. whereby we are properly justified, is this; That we believe in Christ, and cleave to him by a constant profession, &c. P. 251, 252. I ask, When Salvation is promised freely for Christ's sake, will the absolute Promise save all men promis…uously for the sake of Christ, without the limit of any Condition? I think no such thing: Go on then. When this Promise belongs but to some, and that only upon a certain Condition who then are those on whom this Promise properly falls? Thou must say, the Believer, &c. P. 297. Q. What Sinners are justified by Christ? A. Those who▪ enclined by a serious remorse, bewail their Sins, and displeased at themselves, do recollect themselves with their whole Soul, and are converted to Christ with an entire Faith, these are the only Sinners whom Faith without Works doth justifie. And p▪ 311. Repentance prepares the Matter to receive Justification, but the cause of Justification is Faith.

Consult these Canons of the Synod of Dort. p. 289. The Promise of the Gospel… Synod. par. 1. is, that whoever believeth on Christ crucified, shall not perish, but have everlasting Life; which Promise, with the Command of Faith and Repentance, ought to be declared, and proposed promiscuously, and without distinction to all men, to whom God in his good pleasure sends the Gospel. But the reason why many that are called by the Gospel do not repent nor believe on Christ, but perish in their Unbelief, is not truly any want or insufficiency of Christ's Sacrifice offer'd on the Cro…s but through their own fault. And the Synod adds, p. 302. Quotquot autem, &c. But as many as are called by the Gospel are seriously called, for God doth seriously and most truly declare in his Word what is pleasing to him, viz. That p. 36they that are called should come to him, and unfeignedly promiseth Rest for their Souls, and eternal Life to all that come and believe.

I have cited these, to shew, that God sets down this general common Rule to all in his Gospel: It's not one Rule to the Elect, and another to the Non-elect, it's the same to all. Would the Reprobate obey the Call of the Gospel, he should have Eternal Life: And the Elect do obey this Call, and thereupon obtain Eternal Life. I could give very many instances out of this Book, where Faith is calledAct a Synod. par. 2. the Condition. P. 105, Salvation is the thing promised in the new Covenant; neither is it promised, but upon the Condition of Faith. Seeing therefore that all men have not Faith in Christ, under which alone Condition is Salvation promised, it is certain that Christ's Death hath not purchased the Restauration to a state of Grace and Salvation for all men, but only for Believers. See p. 12. God willeth that the obtaining of Life should be suspended, on condition of foregoing Faith.Dr. Owens on Heb. cap. 6.Heb 6

P. 76, 77. When the Gospel is preached to Men, an Experiment is made, how they will prove as to Faith and Obedience; if they acquit themselves in these, they receive the Blessing of Eternal Life from God. And p. 14. There is no Interest in Christ or Christian Religion to be obtained, without Repentance from dead Works. See p. 12, 13, 14. The removal hereof (viz. Enmity of our Minds by wicked Works) consists in this, Repentance; for that is our turning unto God upon the Terms of Peace tender'd to us, &c. All Doctrines, Notions, and Perswasions, that tend to alleviate the necessity of Personal Repentance, &c. are pernicious to the Souls of Men, &c. P. 15. It hath an absolute inconsistency with the especial Righteousness of His Nature (Christ) and which he exerciseth as supreme Rector, and Judge of all, that any such should stand in his sight, &c. and for the Lord Jesus, it would plainly make him the Minister of Sin, &c. and the Gospel doth openly propose Pardon of all sorts of Sin, to all sorts of persons, that shall believe and obey it. If the Gospel did this without annexing to its Promise the Condition of Repentance, never was there, nor can there be so great an Encouragement to all sorts of Sin and Wickedness. He on Ps. 130. p. 141. And this Connexion Dr. Owens on Ps. 130.Ps 130of Repentance and Forgiveness, is that Principle from whence God convinceth a stubborn unbelieving People, that all his ways and dealings with Sinners are just, Ezek. 18. 25. and should there be any failure in it, they could not be so, if out of love to Sin, or the power of Unbelief, he refuse to close with him on these Terms, his Condemnation is just. P. 136. After the Angels had sinned, God never once called them to Repentance, he would not deceive them, but let them know what they were to look for at his Hands: He hath no Forgiveness for them, and therefore would require no Repentance of them. It is not, nor ever was, a Duty encumbent on them to repent, nor is it so unto the Damned in Hell; God requires it not of them, nor is it their Duty, there being no Forgiveness for them. What should move them to repent? Why should it be their Duty so to do? Assignation then of Repentance is a revelation of Forgiveness: God would not call upon a sinful Creature to humble it self, and bewail its Sin, if there were no way of recovery or relief. Pray see him p. 151, &c. P. 184. he saith, Whence is it that men perish in and for their Sins? Is it for want of Mercy, Goodness, Grace, or Patience in God? Is it through any defect in the Mediation of the Lord Christ? Is it for want of the mightiest Encouragements, and most infallible Assurances, that with God there is Forgiveness? Not at all, but meerly on the account of their own obstinacy, stubbornness, and perverseness; they will not, they hate the Light, p. 37they will not come to Christ, that they may have Life. See his awful denunciation of the Curse against all that resolve to continue in the neglect of this Salvation,Dr. Owens of the satisfaction of Christ. p. 272. I'll add one Passage of his, p. 144. the satisfaction made for Sin being not made by the Sinner himself, there must of necessity be a Rule, and Law-Constitution, how the Sinner may come to be interessed in it, and made partaker of it, for the consequent of the Freedom of one by the Suffering of another, is not natural or necessary, but must proceed from a Law-Constitution, Compact, and Agreement. Now the way constituted and appointed, is that of Faith, or Believing, as explained in the Scripture. If Men believe not, they are no less liable to the Punishment due to their Sins, than if no satisfaction at all were made for Sinners.Dr. Manton on the Hebrews.

P. 624. he asks, whether there be any Terms or no Terms in the Covenant; he answers, Surely there are. How shall poor Creatures make out their Interest therein, unless God hath declared upon what Conditions we shall be possest of the Priviledges, &c? If God hath once declared the Conditions, if we would have the benefit, we must consent to them. In the last part, p. 127. he tells us, the Conditions of the Covenant are Faith, Repentance, and new Obedience.

P. 374. Nothing can be objected against the Conditions He requires, viz. Charnock vol. 2.Repentance and Faith. Can any Malefactor expect Peace with his Sword in his Hand? And is it not fit there should be such Conditions to justifie God? since we were the guilty Offenders, can there be less, than to cast away our Weapons, bewail our Sins, receive the Mediator, and serve him with newness of life? They are such reasonable Conditions, that the Honour of God would not be provided for, nor have a salvo without them. See p. 692, 349, &c.

P. 36. Make sure of true saving justifying Faith, &c. it secures from this (Condemnation)Dr. Jacomb on Rom. 8.Rom 8 both as it is the Grace which unites to Christ, and also as it is the great Condition of the Gospel, upon which it promiseth Life and Salvation, &c. He may set down what Condition he pleases, in order to the giving out of his Grace, which when they are performed, he is engaged to make good what he promiseth upon them.

How oft doth he tell us, that God requires of every man Faith to be the Condition,Dr. Preston of new Cov. to be Partaker of the Covenant. P. 114. and p. 143. he saith, The Condition requir'd of us is the doing this, viz. to repent, to serve the Lord in newness of Life.

Bulkley by very many Arguments, from p. 278, to 298. doth prove the Gospel-CovenantBulkley on the Coven. to be conditional, P. 280. The Lord doth not say to any Soul, I will save you, and bring you to Life, though you continue impenitent and unbelieving; but commands and works us to repent, and believe, and then promises, that in the way of Faith and Repentance he will save us. Had I room, I would give thee full proof, that Davenant, Pemble, Perkins, Twiss, Scharpius, Zanchius, Rollock, Wendelin, Altingius, Burgess, Blake, New-England Synod, Turretin, Synod of Dort. with hundreds more, do positively affirm the Gospel-Covenant to require a Condition on our part, and so fix this Gospel-Rule. Mr. Chancy's Father urgeth it, p. 79,Mr. C. on Iustif. 132, 123, & 116. where he shews what we must do to obtain the Propitiation. So 117.

Mr. Rutherford affirms, That to deny there be Conditions, is to bely the Gospel; Rutherford Survey of Antinomianism, par. 2.and adds, That Good Works are Conditions without which we cannot be saved, p. 38. and p. 36. It is a new Heresie of Antinomians, to deny a conditional Gospel; it is all one as to bely the Holy Ghost, who saith, He that believeth shall be saved, p. 38he that believeth not is condemned already. Or they may say, whether Men believe or no, they may be saved, as Dr. Crisp saith.

P. 445. If not, then be wise, and … from the Wrath to come; and there isMr. Mead, Early Obedience. but one way, and that is by closing with Jesus Christ, and giving your selves up to an entire subjection to his Yoke: There is no way to escape Wrath, and secure Eternal Life but this. P. 276. Consider where you will lay the blame of your Destruction; you cannot lay it upon God, for he gave Christ to redeem and save you; you cannot lay it upon Christ, for he would have gathered you, and you would not, he never cast you off till you cast him off; you cannot lay it upon the Spirit, for he would have convinced, and converted, and sanctified you, and you have resisted and quenched him; you cannot lay it upon your Ministers, for they have set before you Life and Death, and declared to you the danger of Sin, and necessity of Holiness, but you would not believe their Report, &c. So that you can lay the blame no where, but upon a cursed corrupt Heart; thy Destruction is of thy self. See what he saith of Conditions, and decree, under the Head the Gospel is a Law.

P. 182, 183, 184, &c. proves the Covenant to be conditional, that without FaithMr. Obad. Sedgwick of the Cov. there is no relation in a way of Covenant 'twixt God and us; and that upon Faith God becomes our God in Covenant, and answers Objections. P. 188, 189. he speaks to Sinners presuming of the many Promises of Salvation, &c. Oh but Sirs, there is a Condition in the Bond, which he oft repeats. P. 430. when he had proved Repentance was necessary to the remission of Sin, he adds, Whereas they say this is Popish and Legal, they speak ignorantly, if not maliciously, &c. it is as Popish to say Repentance is required for Assurance, as for Remission, for both are Acts of Grace.Beza, Epist. 20.

Conjunctas autem, &c. But Repentance and Remission of Sin are joyned together, and truly so, that Repentance goes before Forgiveness: This partly the Word of God teacheth, yea, Reason it self, and common Sence, however corrupt, dothCalvin, Harm. in Mar. 4. 12. Vid. Instit. lib. 3. cap. 17. § 5. Mr. Clerkson of Saving-Grace. Calvin is positive that the Gospel-Covenant is conditional, but that condition is not the hard one of the Law, lib. 2. cap. 5. § 12. Yea, he only excludes meritorious conditions; when he says it is absolute lib. 3. cap. 3. § 21, 22.Mark 4:12 manifest it; he proves this fully. So Calvin, God forgives no Sins but such as Men are displeased with themselves for, &c.

The excellent Mr. Clerkson will help thee to resolve some seeming difference thou findest among Authors, who in one place seem to deny the Covenant to be conditional, and in other places affirm it. See p. 132, 133, 134. After he had asserted the first Grace to be absolute, viz. in Effectual Calling, &c. he adds, The subsequent Blessings of the Covenant, those that follow the first, are in some sence conditional, and so offer'd and promised in a conditional form, and yet are nevertheless gracious. There are Terms and Conditions, taking the word Conditions in a Latitude, as comprizing Qualifications, Adjuncts, and necessary Antecedents, which do no way derogate from Grace, neither detract from its freeness, nor obscure, but rather illustrate it, Rom. 10. 8, 9, 10. Rev. 3. upon such Terms are Iustification, Adoption, and Salvation offered, and not offered but upon Terms, and yet most freely▪ and graciously, &c. and not only Faith, but holiness of Heart and Life, and perseverance therein, are the Terms upon which Salvation is promised, &c. P. 134. And hath constituted an Order amongst them, so that one must go before another; we must believe before we are justified, and be holy before we can see God, and hath appointed one of them to be the means or way to obtain the other: We are justified by Faith, we are created unto good Works, that we should walk in them; Acts of holy Obedience are the way wherein we must walk to Salvation. p. 39So that here is an antecedence of some Duty, and that necessary by divine Appointment and Command, and this tending to obtain the Favour freely offer'd. And by this we may understand what a Condition is, in a sence very innocent, and no way injurious to Grace: It is an Antecedent necessarily required, as the way to attain or arrive at what is promised. And in this sence it must not be denied there are Conditions in the Gospel, and its Promises, unless we will deny that there are Duties necessary to Salvation, and made necessary by Divine Command, for such a Condition is nothing but something of a Command joyned with a Promise in a conditional form, &c. He commands all to Repent, and He promiseth Pardon; put this Promise and that Command together, and it becomes a conditional Promise, If you repent you shall have Pardon, 1 Iohn 1. 9. But p. 137, 138, 140. he justly excludes meritorious, natural, and legal Conditions. By which Legal he means not whatever is commanded with an annexed Promise, for that were to contradict all here cited; but such Conditions as do entitle us to the Benefit, as the very Righteousness for which we merit or obtain them; which I have oft denied Gospel-Conditions to be. And so he explains himself.

Reader, it's evident what a number of Men fall under Mr. C's Curse, as well as I, and judge thou what reason he hath to pretend to the old Gospel, and arraign us for a new one. My Paradoxes appear the common Sentiment of the notedly Orthodox, while his Principles must be content with the Patronage of new sangled Antinomians. The Testimonies under the 1, & 2. Principles prove this Rule. Because the Paradoxes may be entire, I'll add the 10th, viz. the Wedding Garment, Of the Wedding Garment.Mat. 22. 11. is true Uniting Faith; of which Mr. C. p. 32. your saying the Wedding Garment was Faith, and not the Righteousness of Christ apprehended by Faith, …is a wretched wresting and abuse of Scripture, &c. Repl. 1. Doth a true Uniting Faith exclude Christ's Righteousness, or include it? Keep to this Rule when you speak of being justified by Faith, and what will become of the Object justifying? 2. Is it Christ's way to condemn Men, meerly because they have not a Privilege, or else because they neglected the Terms on which that Priviledge was promised? The former was meer Misery, and no Fault; the latter is a Fault by which he is obnoxious to that Misery, and therefore fittest to ground a Sentence on. 3. I'll joyn two, to help to bear this Calumny; Fox, p. 343. Sed per Mr. Fox de Christo justificant….solam fidem, &c. But by Faith alone; therefore Faith is that Garment made white in the Blood of the Lamb, which properly cloaths us for the Wedding. And Mr. Gale, p. 197. Should you this night hear the Cry, Behold, the Bridegroom cometh, Mr. Gale of Christ's Coming.are you ready to enter into the Wedding-Chamber? Have you the Wedding-Garment of Faith and Holiness?

As to Phil. 3. 8. I have tryed stronger Arguments than Mr. C. is like to offer,Augustin expounds Phil. 3. 8. as I ….Phil 3:8 and yet my sence of that Text is not alter'd, and fear not to defend it in due time.

Mr. C. p. 27 As for the Notion, that the Covenant of Redemption is a distinct Covenant Mr. C's Fourth Principle, No Covenant …fi Redemption distinct from the Covenant of Grace with Men. Rutherford Covenant opened. Ark of the Coven. Sedgwick of Coven. Bulkley of Covenant.from the Covenant of Grace; I deny it.

Repl. By the Covenant of Grace is meant the Gospel-Covenant made with Men. Mr. R. proves, that the Covenant of Redemption and the Covenant of Grace are two distinct Covenants, p. 308, to 313. So doth Mr. Gilaspie, Cap. 1. 2. and shews the Difference between these two Covenants, cap. 5. The same is proved by Mr. Sedgwick, p. 3, 4, 5. and by Bulkley, p. 29, to 32. It's affirmed by p. 40Mr. Norton, Orth. Evan. p. 113. It's oft asserted by Dr. Owens, by Mr. Mead, inMr. Mead. The Author of the City …. his Book of Early Obedience, p. 72. &c. and Sermon for Mr. Rosewell. Nay, the Author of the Letter grants it, p. 24.

Reader, I shall not now descend to argue this Point, only hint to thee, that the Parties are distinct, the Terms are distinct, the Promises are distinct's moreover, one hath no Mediator, the other hath, &c. It's true, some worthy Divines formerly speak of these two Covenants as if one, which render'd their Notions less plain; but yet they did not deny, but affirm, that there was part of that Covenant to be actually engaged and performed by Man, tho' giving Ability was undertaken by Christ in the other part of it; and also, that as it was promised to him, that upon Man's compliance with the Conditions, they should be Partakers of the Benefits; so … it was a Promise made to them upon complyance with the Terms. Whereas Mr. C. asks me, Do not we plead Redemption, or the Promise made in Christ? Repl. I had said, that the Promises of the First Grace were pleadable only by Christ, as the stipulating Party: And what's that to Redemption? But can he think that unregenerate men can plead a personal Right to the First Grace? And it's Right that is included in the word pleadable.

Mr. C. p. 29. Pardon is not promised to Faith and Repentance, as things distinct Fifth Principle. Pardon is the cause of Faith, and not Faith the Condition of Pardon, &c.from the Promise, but Pardon is promised, together with Faith and Repentance, to the Sinner, &c. Pardon is rather the Condition of Faith and Repentance, and much more, having a causal Influence thereunto, than Faith and Repentance of Pardon, &c. p. 21.

Repl. 1. Here, and p. 28. he confounds a Promise of Grace, and Promises made to Grace. 2. He affirms, that the whole of the Gospel-Covenant is but one Promise; and this, I suppose, is the first Promise in the Sentence against the Serpent: Hereby he blasts all the fuller Discoveries of it by the Prophets, yea, and ChristThe first Promise considered. himself, as if all the Conditional Proposals of Covenant-Benefits on Terms of Duty were Additions injuriously added to the first Promise. 3. He wretchedly mistakes the nature of that first Promise, as if it excluded all Terms of our Saving Interest in the Blessings of it: Whereas it did imply them. If you take the words as a Promise of Christ, that he should in our nature overcome Satan, then it belong'd to all Mankind, to whom it's promulgated, even the rejecters of it, Acts 13. 32, 46. and as such, gives no Interest in the Effects of it to any man. If you take them as importing the Saving Benefits to the Seed of the Woman, then there must be some change in them, who are by Nature the Seed of the Serpent, as well as the most wicked, otherwise all the natural Seed of Eve have the same Saving Benefits; which is thus evidenced: When God renewed the Promise to Abraham and his Seed, that Seed the Apostle tells you were Believers, Rom. 4. 11, 16, 27. and as I have said before, Faith must be then enjoyned, for by Faith Abel's Sacrifice was more acceptable than Cain's, and God's Words to Cain were the Redeemer's Language; and the use of Sacrifices imports, that God revealed more of his Will to them, by way of Precept, than is there recorded. 4. And what can he mean by things distinct from the Promise? If that Faith and Repentance are promised, I had oft affirmed it: If that as Acts in Man they are not distinct from the Promise, it's unfit to reflect on: If that they may not be Terms of Pardon conjoyned therewith, in one promissory Series, it's against the scope of the Bible; and sure, if that hinder not Pardon to be the cause of them, it will not exclude them to be Terms of Pardon. 5. But what strange Divinity is this! 1. that Pardon is the Condition of Faith. 2. Pardon is the cause of Faith. How is Pardon and these p. 41at once, as he affirms (i. e. in order of Nature) and yet Faith is the consequent,Pardon not the caus… of conditional Faith. yea, effect of Pardon. But to come to the point, Is not this to burlesque the Scripture, We believe that we may be justified, Gal. 2. 16? That is, we be justified that we may believe. We are justified by Faith, Rom. 5. 1. that is, we are made Believers by Justification. We repent for the remission of sins, Luke 33. that is, we have remission of Sins, that we may repent. One Reason at least should have been offered for these contradictions; I suppose all that would be offered is, that Christ cannot work Faith in us till we are pardoned, which the whole Scripture is against, and God hath provided for it, by Divine ordination, in that Christ's Merits are admitted effectual to the working and and accepting of this Grace, before these Merits are applied for Forgiveness; which is fully expressed in his own revealed Method, whereby he commands and works Faith in order to Forgiveness: Yea, he will not, I hope, deny (lest he spoil his Argument p. 28.) that Union with Christ is before Pardon in order of Nature; And is not that an Effect of Christ's Merits? Yea, the Gospel-offers, Spirits operation of Faith, &c. are so. 6. How long must I stay for an Answer, if I ask what kind of Cause is Pardon? It's well if it be not hisprocatartick. 7. Is not this a new and singular Gospel? Consult the former Testimonies. Need I mind thee, that Dr. Owens saith p. 306. We require Dr. Owens Treatise of Iustif. Clerkson, Norton, Acta Synod. … par. p. 279, &c. Bulkley on the Coven. Sheppard's Sound Believer. Mr. C's Father of Iust. The Assemb.Evangelical Faith, in order of Nature, antecedently to our Iustification, &c? R. Mr. Cl. p. 134. Norton, &c. say the same; the Synod of Dort. is oft positive. Mr. Bulkley p. 321. gives nine Reasons to prove that Faith is an antecedent Condition of Iustification, and saith, the denyal of it is some of the new Light, which the old Age of the Church hath brought forth. Mr. Sheppard proves the same, p. 221, to 240. Mr. C's Father saith, Faithunites the Soul to Christ, p. 144. It accepts of a whole Christ, with a whole Heart, p. 154. It's a receiving Christ in all his Offices, p. 132. Faith hath an influence into a Sinner's Justification, p. 122. Faith is constituted and ordained of God in the Covenant of Grace, as a necessary and indispensible means for attaining this end in adult persons, p. 123. And he answers his Son's Objections, as to Infants. The Assembly affirm, That Justification is a Benefit flowing from Vocation wherein Faith is wrought; but of this hereafter. It's well if he call not all these Enemies to the Grace of God, as p. 8.

Mr. C. near a kin to this is his Banter on me, p. 21. because I had said thatMr. C's 6th Principle, no Conversion or effecteal Vocation b… fore Pardon. This the … Letter affi…ms, which I … regard here, in opposition to his denying an habitual change b…f. Pardon. Election was not formally our Pardon, nor a legal grant of it, but that by Divine Appointment there was to interpose between the decree of Pardon, and the actual Pardon of the Elect, a Gospel-Promise of this Pardon, and a work of the Spirit on Men, for a conformity to the Rule of that Promise. He tells me, I would have Christ to stand as a Medicin in the Apothecary's shop, for some body or other when the Physician prescribes it: Nay, it's not an absolute sick Patient neither, it's one the Apothecary hath in a manner cured before, &c. And before the person be pardoned, he must be in a very sound and safe condition, &c. and there must be inherent Righteousness in the person to be pardoned, &c. Add this (and much of this kind up and down in his Book) to his fifth Principle, viz. That Pardon is the cause of Faith, &c. and then we have his sixth Principle, That we are pardoned before the Spirit do at all work any change upon the Soul in effectual Vocation, or we are not called or converted in order of Nature before we are justified. This is fully the sence of the Letter from the City, p. 25, 30, &c.

Repl. 1. A Legal Grant is a term out of Mr. C's Element, or he would not confound it with a Decree; and what he speaks of the Promise Tit. 1. will appear not to be eternal, but before many Ages, and not to exclude Gospel-Conditions in p. 40duplicate page p. 41duplicate page p. 42their use, for our personal Interest in Pardon. 2. Is there not a fulness in Christ for Sinners before they make use of it? 3. All Sinners are ungodly in a GospelThe Object of Pardon is a Believer, tho' ungodly, by Adam's Law. sence, when God comes to call them effectually in order to Pardon; and they are ungodly in a legal sence when God doth pardon them, or they would not need Pardon. 4. Yet they are not unconvinced Unbelievers that are the Objects of God's pardoning Act; they are such ungodly ones as believing Abram was. 5. Their Faith doth not merit Pardon, nor is it the Righteousness by which they are pardoned; that's Christ's alone. 6. Faith, or the first Grace, is far from making aThe first Grace doth not make us sound, if abstracted from Christ and the Promise. Sinner sound or whole before Pardon; it makes him sound, but as being the Condition upon which Christ's Righteousness will be applied to him for healing; but without this applied to the Believer for Pardon, he would be miserable notwithstanding Faith. 7. Faith is necessary to our Interest in Pardon; see cap. 12. 8. This Faith is an effect of the Work of the Spirit, on the Heart of a Sinner, in effectual Vocation, and by Vocation there is a change of the Soul, and its prior to Pardon: Whom he called, them he justified, Rom. 8. 30. Lest they should be converted, Effectual Vocation before Pardon in order of Nature.and I should heal them, Mat. 13. 15. Act. 26. 18. The Sanctification which follows Justification, doth not import, that there's no Calling before, nor that begun habitual Holiness is not infused in Vocation. But I would ask, 1. Q. What kind of Faith is that by which we are justified, if there be no Work of the Spirit on the Heart? Eph. 2. 5, 6. 2 Cor. 4. 3, ….Eph 2:5Eph 2:62 Cor 4:3Is it a vital Act before Life? Is it the Faith of God's Elect, when it proceeds from an unregenerate Heart? Is it an Act of an enlighten'd Mind, before the Mind be enlighten'd? or, Can they see Christ before their Eye be opened? Is it an Act ofJohn 1. 12.John 1:12 the Will, before the Will be at all determined by Grace? Is it a receiving of Christ, while the Heart is yet under an utter aversion to him? Is it a renouncing of all for Christ, whilst the byass of the Heart is against Christ, and for other things above him and against him? Do we believe before we are made a willing People? Can it be an Effect of Infinite Power, and make no change in the principle of ourPs. 110. 3. Eph. 1. 19.Ps 110:3Eph 1:19 Actings? Or can that Principle be, and yet have place neither in Understanding or Will? It's true, as they describe Faith, a man may be Evangelically ungodly and yet believe, because it's a Faith common to the most prophane, who perswade themselves all is safe, though Destruction is near, and this while they hate and reject Christ with their whole Heart. How can it be a Faith unfe…gned, while Villany2 Tim. 15. and Hypocrisie reign in the Soul? Or be adapted to such great Operations whilst in its whole Essence there is nothing which argues the least alteration on the Soul, or operation of the Holy Spirit? Here's the Faith of a dead Soul, of an unregenerate Soul, of an unconverted Soul; and by such a Faith we are justified they say. But, 2. Q. How dare these men pretend to agree with our Orthodox Divines, when they Testimonies that Vocation is before Iustification. The Assembly.are so plain against them? Read the Assemblies lesser Catechism; Q. What is Effectual Calling? A. Effectual Calling is the Work of God's Spirit, whereby convincing us of our Sin and Misery, enlightening our Minds in the knowledge of Christ, and renewing our Wills, he doth perswade and enable us to embrace Iesus Christ freely offered to us in the Gospel. Q. What Benefits do they that are effectually called partake of in this Life? A. They that are effectually called, do in this Life partake of Iustification, Adoption, Sanctification, and the several Benefits which in this Life do either accompany or flow from them. Reader, is not the Assembly plain, that a man is called before he is justified? When Justification is a Benefit that the Called and none but they partake of, and this Benefit supposeth them effectually called who partake of it, let's next see who are called; Is there no change made upon them by effectual Vocation? Sure there is, and this in order to their embracing Christ, p. 43which is Believing. They are convinced of Sin and Misery, their Minds are enlighten'd with the Saving Knowledge of Christ. Their Wills are renewed; they are perswaded and enabled to put forth that Act of Faith, whereby they embrace Christ. Is here no change? Sure it's a great one in the Understanding and Will too; and all this to make a man an Object of Justification. And shall these menTo deny it, is to joyn with the Arminians. face us down, as if we differ'd from the Assembly? Nay, do not all our Orthodox plead against the Arminians, that there is the infused Habit of Faith before the Act; yea, and that most Habits are infused at once, and included in the vital Principle? What heaps of Testimonies could I produce for this! Yea, is it not our common Principle, that Vocation is before Justification? Herewith agree theSynod of Dort. Hooker. Mr. C's Father of Iust. Norton Orth. Evan. Rutherfords Survey of Antin. par. 2 Canons of the Synod of Dort. par. 1. p. 303. Hooker's Effect. Calling, p. 344, 345. Mr. C. saith, p. 123. Hence Justification is set after Vocation, and therefore after Faith, because Faith is wrought in Vocation. Norton, p. 260, 261, 263. Union in order of Nature followeth Vocation, p. 291. So also Ball of Cov. p. 334, 339. See how Mr. Rutherford exposeth this Error, p. 131. and p. 111, 112. he sets down this as the Gospel-Order: 1. The Sinner dead in Sin, a Son of Wrath; 2. a Walker after the Errours of this World; 3. The Gospel of Free Grace is preached to the Dead, the elect Heirs of Wrath, &c. 4. The Law and Curses of it preached (with the Gospel, lest they despair) to humble them; 5. The Sinner legally humbled, Rom. 7. 11. with a half hope of Mercy, prepared for Christ, &c. 6. The stony Heart of meer Grace removed, in the same moment a new Heart put in him, or the Habit of Sanctification put in him. 7. In the same moment the Soul believeth in him that justifieth the Ungodly. 8. In the same moment God for Christ's sake, of meer Grace, justifieth the believing Sinner. Is not here a new Heart in order of Nature before Faith, and that Faith before Justification, tho' not in time.

Mr. C. p. 22. When I had affirmed, that in Adam's Law Life was promised to sinless Obedience, &c. and that Salvation is now impossible by that Law; but that God in the Gospel promiseth Blessings on lower Terms, viz. unfeigned Faith, &c. Mr. C. answers, To talk of any obedience to that Law besides sinless, in respect of that Mr. C's 7th Principle; all sincere Graces and Actions are Sins, if they be not perfect.Law in its preceptive part, is nonsence, for sinful Obedience, which you are going to plead for, is Disobedience. And p. 26. I roundly assert, that no Law of God, with a Sanction of Life and Death, upon performance or non-performance of Obedience, doth admit of the least imperfection in the said Obedience. He oft speaks in this manner; whence I think this is his Principle: That God hath not promised any Benefit for Christ's sake upon any terms short of perfect Obedience; and sincere Faith, Love, and Holiness, because imperfect, are formally downright Disobedience; or Sin, which is the same.

Rep. 1. I grant sincere Faith and Holiness be imperfect, as to the preceptive part of Adam's Law. 2. I grant, that nothing imperfect can be a meritorious Righteousness for which we are justified, &c. But yet I wonder, 1. that any man dare say that God hath promised no beneficial Effects of Christ's Merits upon any TermsThe Gospel promiseth Benefits upon … Grace, tho imperfect. short of Perfection, tho' not for them as the meriting Cause. Ioh. 13. 17. If ye know these things, happy are ye if ye do them. Mat. 8. 13, 15. If ye forgive, &c. Mar. 11. 25. If we confess our sins. 1 Ioh. 1. 9. He is just to forgive. Rom. 10. 9. If confess with thy mouth, and believe with thy heart, thou shalt be saved. What's Repentance unto Life, &c? It seems the meaning of these words is, If thou confess, and art sinlesly perfect, God will forgive. Or else, tho' I promise thus, yet I mean, that it's all as one, whether thou confess or not, believe or not, repent or not, it shall make no difference in thy Interest in the promised Forgiveness. 2. It's as strange, that the most p. 44sincere Action or Grace is Disobedience or Sin, because it is imperfect; IniquitySincere Graces not sins, thô imperfect. Vid my Book, cap. 19 cleaves to them, but are they therefore Iniquity? Is there no Gospel mitigation, so as to admit sincere Grace to be true Grace, tho' it be not perfect Grace? It seems the Saints have weaker Vices, but no Graces; their Duties are something less Sins, but no obediential Acts; their Love is an abated Hatred, but not truly Love; they are meer Dung, only they do not smell so strong. Is not this to spit in the Face of the most of the Bible? It speaks oft of an inherent Righteousness, true Graces, real Godliness, and good Fruits; it praiseth Saints for these; but, it seems, we perswade People only to Disobedience, when we call them to believe; and they try themselves by their Sins, when they try themselves by marks of Sanctification, and there's no specifick difference between the best and worst action they do; all is Disobedience, and but Disobedience. 3. And where's the strength of what is so roundly affirmed? viz. No Law of God with a Sanction admits of the least Imperfection in the said Obedience. Then if the Gospel, as including Adam's Precepts, commands Perfection, it cannot forgive any Imperfection; if it do not abate the RuleEvery degree of Duty is not always the Condition of Benefits. of Duty, it cannot confer any degree of its promised Mercy. But, Sir, you confound the extent of the Precept with that degree of Obedience to it, which is made the Condition of its promised Benefit: May not a humane Law command many things, and yet confine its Sanction to one part, yea, and vary its Threa…s or Promises by many different circumstances in the Offenders, or Obeyers? Doth he indeed think that whereever God enjoyns Duties, he denounceth his Threatning to all degrees of neglect of what he makes a Duty; or that it ceaseth to be a Duty at all, if the Sanction reach not every degree of omission? Mar. 16. 16. He that believeth and is baptized, shall be saved. Is not it a Duty here to be baptized? Yes sure. But shall none be saved if they are not baptized, thô they do believe? The Sanction then falls not on all the Precept, or none of the Unbaptized can be saved. The unsoundness of this Principle will appear to thee in most practical Books thou readest, and the Orthodox are positive in the contrary. What more common than the difference between legal and evangelical Obedience? It's stated by Sedgwick on the Cov. p. 652.Sedgwick. Jacomb. Rutherford. Ames. Mr. C. of Iustificat. Dr. Iacomb, Rom. 8. p. 23. Rutherford Ant. p. 8. Davenant on Colos. p. 17. Ames spends a Chapter to prove against Bellarmin, that our Good Works are not Sins quoad essentiam. Mr. C's Father, p. 130. Neither is that Obedience which is required of Believers, a strict and exact conformity to the Law, as it doth in it self require and demand a legal Obedience, but evangelical Obedience, which stands in the desire, resolution, and endeavour to obey God's revealed Will. And p. 222. saith, The imperfect Good Works that are done by the Faithful, are accounted Righteousness, or (as Mr. Calvin saith) are accounted for Righteousness, they being dipped in the Blood of Christ, i. e. they are accounted righteous actions, and so the Faithful shall be judged according to their Good Works, thô not saved for them. Dr. Owens, p. 72. God hath abolished the Covenant of Works, by substituting aDr. O. on Heb. 6.Heb 6 new one in the room of it, because it could not expiate Sin, nor could approve of such an Obedience, as poor sanctified Sinners were able to yield unto God; for it requires Perfection, when the best they can attain to in this Life, is only Sincerity, &c. and in this Covenant God hath provided for the acceptance of sincere tho' imperfect Obedience, which the Law had no respect to.

Mr. C. p. 23. Christ our Redeemer gives Commands, and exerts a Ki…gly Power in Government of his Church, and hath Iudgment committed to him, but these are not the Gospel-Conditions Mr. C's 8th Principle.of Life unto Sinners, propounded in the Gospel, God doth not require Obedience to the Laws of Christ in his Church, as foederal Conditions of Eternal Life. Such Obedience is part of the Life promised, &c.

p. 45Repl. Not to expose the Passages before this, as if because the Gospel in a large sence includes all the moral Precepts, therefore taken in a strict sence, it makes all those Precepts and perfect Obedience to them the Condition of its peculiar Benefits; and as if Christ's Law did not bind a person morally impotent; and that Men must be first pardoned before they are obliged to submit to Christ; and thatChrist is King, and his Laws bind under a Gospelsanction. there is no difference between such a tast of Pardoning Mercy, as assures us we shall have Pardon on Gospel-Terms, and our actually having that Pardon before those Terms be yielded to. At this rate he reasons throughout his Book, but I mind greater things than the discovery of his Weakness; therefore to his Principle I answer: He gives Christ, as Redeemer, a poor Kingdom; it's a Kingly Power, but it's of a low sort. 1. Its extent is small, it's bounded within his Church; it seems then he hath no Authority over them that are without, no, not to command them to be Church-Members. I thought, tho' he be acknowledged King by his Church, yet his Laws bind much farther. I am sure he damns others for disobeying him. But, 2. by these words He is not such a King as can make Laws in hisLuke 19. 14, 27.Luke 19:14Luke 19:27 very Church; He exerts a Kingly Power in governing of his Church: This is distinguished by Mr. C. from giving Commands. The sound of this Passage is, He gives Commands as an Officer acting not in a proper Legislation. 3. Allow what he prescribes to be His Laws in any sence, yet there's no Salvation depends upon obeying them: Nothing He requires, yea, by his Revealed Gospel, are any Conditions of Life. He came to purchase Salvation, but he hath no Authority to enjoyn the Terms of it. Whereas I read, 11Rom. 14. 9.Rom 14:9that for this end he died, that he might be Lord of the dead, and of the living: 22Heb. 5. 9.Heb 5:9He is the Author of eternal Salvation to all them that obey him: 33Joh. 8. 51.John 8:51If a man keep my Sayings, he shall never see death: 44Joh. 14. 21.John 14:21He that doth my Commandments, and keepeth them, he loveth me; and he that loveth me shall be loved of my Father: 55Joh. 5. 24, 25, 26, 27.John 5:24John 5:25John 5:26John 5:27The dead shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in himself, so hath he given the Son to have life in himself, and hath given him Authority to execute Iudgment also, because he is the Son of Man. He that heareth my word, and believeth him that sent me, hath everlasting life, and shall not come into condemnation. It seems too that Church-Censures bind nothing of eternal danger, even when rightly administred. Dr. Owens, in his Treatise of the Sabbath, says near these words, That our worshipping Christ in his Ordinances on Earth, is the Condition of our being with him in Heaven. 4. The Reason for all this is strange, such Obedience is part of the Life promised; then he rendred the Elect Libertines, when he made such Promises: He promised to make the Elect obedient, therefore he cannot command them to be so. Pursuant to his Promise, he'll make them obedient, therefore the Terms to be obeyed are no foederal Conditions of other Blessings promised on those Terms; because he'l see they shall believe, therefore he must not thus enact, Believe, and thou shalt be saved. 5. But is there no distinction admittable in the word Life? It's sometimes put for Grace in us, sometimes for Glory consummated, sometimes it's put strictly for the saving priviledge part of the Covenant, as consequent to the Terms of it, and that believing ye might have Life. In this sence he saw I took it: And doth God inJoh. 20. 31.John 20:31 every Promise of Life in this sence, promise Obedience to the Terms of it? 6. A few lines after these he determines, the Judgment committed to Christ; It's not Legislation at all, nay, all of it is not Gospel-Iudgment (he might have said none Mr. C. p. 24.of it, for with him the Gospel is no Law, and so no Rule of Judgment): Nay, worst of all, his Judgment is only to destroy, not to save; i. e. his Reward as Redeemer is to be Executioner of Adam's Law, without conditional Offers of Pardon p. 46to any, that are not saved; for if there be no foederal Sanction in the Gospel, there can be no conditional Offer to any that are not saved, nay, to none that are saved. Now Reader, see how Christ as Redeemer is honoured by Mr. C. He shall be of use to excuse us from loyal subjection, while himself is dethroned, as to the rectoral way of the application of his Merits. This very point of Christ's regal Authority as Redeemer, hath been defended by our**Icanes against Hammond; vide Charnock, vol. 2. p. 687. 2. Thes. 1. 8.2 Thess 1:8 Divines hitherto, and I am sure he'l take vengeance on them who obey not his Gospel.

I might instance others of his Principles, which I suppose agree with Dr. Crisp, as in his Description of Faith, which he hints p. 36. and I have heard him more fully define it, by assurance of our Pardon: In that place he makes Faith of no use, but to claim Possession, to which it seems we had as full a Title before we believed. And p. 17. Mr. C. After the manner of imputation, in foro justitiae, our Sins shall never be laid on us, (viz. the Elect, qua-Elect.) Which I will prove against you when you will. Rep. Let's understand the Question, for it is too confused: What is this After the manner of imputation in foro, &c? Do you mean, the Elect shallMr. C's Challenge accepted. never come to God's Bar of Judgment before they believe, and are forgiven? If so I grant it: But if you mean, that the past Sentence of God binds not the Sins of the Elect upon them, while they are Unbelievers▪ and that this Act of his, by his Word, is not an Imputation in foro divinae justitiae. I freely accept your Challenge, so that you will engage to avoid unruly Passions. And it's well if those Effects of Electing Love, which Paul had applied to him in the Womb, are not semen quoddam electionis, which Calvin so condemns.Calv. Inst. lib. 3. cap. 24. sect. 10, 11.

Of the same sort is what Mr. C. saith p. 34. of 2 Cor. 5. 18. Rep. 1, God is so reconciled, that no want of atonement shall prevent Peace. 2. That upon this atonement God offers Peace on the lowest Terms. 3. That the Elect shall in time be enabled to obey those Terms, and be actually reconciled. 4. But the whole Canon of the Word, and unopposed in this place, assures me, that the Elect are in a state of Wrath till they believe; yea, were God actually reconciled to them, he could not suffer them to remain Enemies in their Minds by wicked Works, and a total absence of his Spirit. But I have not room for these and the like.

Mr. C. p. 10. After a certain zealous Neonomian had taken his Leave of us: And p. 22. you play the Iugler more; He saith Quoniam & Christus Mediator, &c. being that both Christ the Mediator, and Faith in Christ, are only means of the restauration of Man to God, by Holiness and Love. Therefore it must doubtlesly be said, that from the nature of the thing Faith, Holiness, and the Love of God, are more necessary to Salvation than either Faith in Christ, or the Sacrifice of Christ himself. There's a …one for you to pick.

Rep. These are Mr. Baxter's words, and had I been in his stead, I should not have given so much occasion to simple Readers to startle; but being the only seeming Difficulty Mr. C. hath put me to, (except the exercise of Patience) I'll see if the Offence may be prevented. 1. Mr. B. doth not here compare the causal InfluenceMr. Baxter explained. of Christ's Satisfaction with our Holiness, nor the use of Faith in Christ with Faith in God, as the way of Life is now appointed by the Divine Will. If any man had asked Mr. B. Is Holiness as meritorious of Salvation as Christ's Satisfaction is? he would have answered, No; for Christ's Satisfaction is the sole meritorious cause of Salvation, and Holiness is none at all. If you had ask'd Mr. B. Is Faith-Love to God of that use, to receive Christ for our Justification, as Faith in Christ is? he would have answer'd, No; Faith in Christ is in it self most ap… and by the Lord appointed to this use to receive Christ. Both these he of… affirms. 2. Mr. B. here speaks only of the comparative necessity of these to Salvation, with respect▪ to the nature of the thing it self; that is, as he explains himself, it cannot p. 47be a Salvation without Holiness at least habitual; it's a Contradiction, as it would be to say Salvation without Salvation: It is not whether is more necessary now to my obtaining Salvation; as if I should ask, whether is more necessary to the Essence of Man, his Humanity, or Christ's Satisfaction? you would say, from the nature of the thing, a man's Humanity is. 3. Nay, had Mr. B. spoken of the essential necessity of these to the obtaining Salvation, yet Mr. C. hath made him speak very orthodoxly; for p. 22. Mr. C. saith, When once a Transgressor is sentenced by the Law, he falls into the hands of Prerogative, and the Prince may do with him what he pleaseth. God also might have put Repentance into the Conditions of the Law of Works at first, and said, if thou dost not eat, or repent of thy eating, thou shalt have thy Reward. Now if, as he saith, Prerogative could save fallen Man, if God pleased, and what way He pleased; nay, that it was not inconsistent with Gods Nature, to have made Repentance a Condition of Reward to sinning Man, in the first Law, without the interposal of Christ's Satisfaction, then Mr. B's words are plain; so that we can prove, that it is inconsistent with God's Perfections▪ to save a man that finally hates him, and is utterly void of all Holiness. And sure if, as Mr. C. saith, Christ's Satisfaction was not absolutely necessary to Salvation, Faith in Christ would have been less necessary.

I am in Duty bound to resent that treatment the memory of this great Blessing of the Nation meets with: What could be more slightly mention'd of any Fellow, than he took his leave of us? or more falsly than he was a Iugler; tho' I more so? Were his Enemies as free from crafty Tricks, Falshood, and Selfishness as he was, a publick Good would be more intended, and the power of Religion receive a greater Testimony. There be of them that say publickly Mr. B. is in Hell: I confess, I am not in all things of the same Judgment with this great Divine, nevertheless I must say, no man I ever knew expressed so much of God's Image, as consisting in Light, Holiness, and Love: many Thousands bless God for his Labours, which are so adapted to promote Christ indeed, and not an empty▪ Name of him; and I fear not to declare my assurance that his Name will flourish when the Antinomian E…siasts shall fail to impose on the World by their Calumnies, Non-sence, and abusive Pretexts of Free Grace.

Mr. C. p. 24. I never thought God gave a Rule to fin by. P. 28. To determine Rules of Sin A Rule of Sin and Misery is a proper expression.and Misery, is to make the Gospel to approve of Sin and Misery, and its great design is to send men to Hell. Take your way of expression in what sence you please, it's so unscholar-like, that a School-boy should be whipt for it.

Rep. Yet God hath given a …ule to abstain from Sin by. Doth not the Precept determine the nature and measure of Omissions, and the prohibition fix what are Sins of Commission? We say even rectum is norma sui & obliqui. I fear he knows not what a Rule is, or he would see it's as applicable to Sin as to Duty, for it alike adjusteth what both are. But let Turretin share in my Correction for saying …ex justi & …njusti regula; The Law is Turret. Inst. Theol. par. 2. p. 2.a Rule of what is just and unjust. Alti…gius shall have a …ash, Regula recti & obliqui index, It's well if Paul escape, I bad not known Sin, but by the Law, Rom. 7. 7. I had not known Altingius Expl. Catec. par. 2. p. 12.Lust, except the Law had said, Thou shalt not covet. Yea▪ and a Rule of Misery is not less proper▪ Is not a Rule, as to the d…bitum poenae, an authoritative constitution of what's due to us in a way of Punishment. Doth not the Rule determine what the kind, duration, and degrees of Misery shall be, and on whom it shall fall? Is not norma judicii, a Rule of Judgment, as well related to Condemnation as Absolution?

I shall next vindicate my self from Mr. C's Charge▪ as if I did misrepresent Dr. Crisp. Mr. C. p. 14; 15. A Vindication from the charge of abusing Dr. Crisp. He means, sin can do no hurt.Mr. C. you say, Dr. C. affirms Sin can do no hurt. A. He saith it very oft, and frequently attempts to prove it. C. You would have men understand that no person in Christ need fear to commit Sin. A▪ That's upon the account of any harm they shall receive by it, and that will go a great way with m…st. C. But you would have them think that we mean Sin in its abstract nature is good. A. I never designed that in any words cited cut of him, for he saith Sin is a Lyon; there's its nature, &c. he saith it's a dead Lyon, there's its calmness, and because it's dead▪ it's not to be feared; it had a Terror and Fearfulness, that's its Nature; Christ hath drank it all up, there's its h…rmlesness: It's a Traytor▪ that's its Nature; it's bound hand and foot, there's its inability to Ha…m▪ C. Dr. Crisp renders Sin innocent, that's your Expression p. 198. A. My Expression is, he had said much to render Sin innocent to the Elect; that's not to make it good, … then it would be so to all as well as the Elect, but he hath said too much to ma…e it harmless to the Elect. C. He declares p. 48plainly, the hurt he means is only the penal Effects of sin. A He saith not so, and yet those are the most of the Hurt that comes for Sin. C. He declares he speaks this not to encourage to sin. A. But doth it not more strongly encourage to Sin, to assure men there will come no hurt by Sin. C. He speaks of the sins of Believers, A. He might say it of all the Elect, for their Sins are no more theirs any time, than when they are Believers: It seems then you grant, that Believers Sins can do them no hurt. C. He speaks not of sins to be committed, these ought to be looked on as most odious. A. But not dangerous: But they are not Sins before committed, and pray whose Sins hurt them before they are committed? C. No real hurt. A. Imaginary hurt▪ is innocent, if the Fancy be sound. C. He speaks it only upon the account of some poor distressed Consciences, whose sins▪ lay much upon them. A. And must these be eased with lying Pillows? But pray consult his own words. He begins, p. 509. Well, what are the things we should not be afraid of? Perhaps I shall pitch upon things People are much afraid of. I must tell you, the People of God, they need not be afraid of their Sins; I do not say we must not be afraid to sin, but they need not be afraid of their Sins; there is no Sin they commit can possibly do them any hurt; therefore as they cannot hurt them, so there is no cause of fear in their Sins they have committed. Obj. Some will say this is strange, all the Evils in the World that come, they grow from the sinfulness of men; if a man may be afraid of any thing, he should be afraid of Sin. I answer, It's true, Sin naturally is a root bringing all manner of evil Fruit, but yet I say, whatever Sin in its own nature' brings forth, yet the Sins of Gods People they that have God for their own God, (which with him the vilest, if Elect, have) their Sins can do them no hurt at all, and in that regard there is no cause of fear from any of their Sins that ever they have committed. Beloved, I conceive this may seem harsh to some Spirits, especially to such as misconceive the drift at which I aim, which is not to encourage any one unto Sin, but to ease the Consciences of the distressed. I desire you to resolve with your selves this one thing, and I beseech you kick not against the Truth, There is not one sin nor all the sins together of any one Believer, that can possibly do that Believer any hurt, real hurt I mean, and therefore he ought not to be afraid of them; I will make it appear: And goes on for five Pages to prove it. Now Reader, can this one line make all the rest safe? There is no more said by him, it's in a Doctrinal way stated, and not in a use to wounded Consciences. (He oft says it elsewhere without so much as this) and he saith this to avoid the Odium, not to guide his Discourse; and it's no other, than if a man were proving a quarter of an hour …o a whole company very apt to drink poysoned Wine; if this Poyson be drank, it will do no harm to them that drink it; but yet should once say, I prove this all this while, but it's for the sake of them that have drank the Poyson, but not to encourage you to drink the Poyson; yet be you all assured, that when it's drank, it cannot harm you more than them. C. It's to evince the damning nature of sin is taken away. A. But that's a gross Error, thô Pardon will prevent its effects. Yet hear D. C's own words p. 511. No you will say, no condemnation in Hell, but yet, as there is remainders of Sin in Gods own People, so there will some Evil or other fall upon the commission of Sin: Mark, &c. and in many words answers it, Now sin is condemned to the Believer, it can do no hurt at all to him, for what hurt can that do, which is carried into the Land of Forgetfulness? (and this he oft affirms was when Christ died. Reader, I'll tell thee on what Principles Dr. Crisp affirms that Sin can do no hurt. Take his words: 1. God hath no more to lay to the charge of such a person (Elect, thô a Murtherer) than he hath to lay to the charge of a Saint in Glory, p. 364. and the Lord hath not one Sin to charge on an elect person, from the first moment of conception to the last moment of Life. 2. A man doth sin against God; God reckons not his Sin to be his, he reckons it to be Christs, therefore he cannot reckon it his; see p. 270. Except God will be offended where there is no Cause to be offended; he will not be offended with a Believer, because he doth not find the Sin of the Believer to be the Believer's own Sin, but he finds it to be the Sin of Christ, p. 15. Now Reader, judge how vain Mr. C's Excuses be, and how injurious his Censures.

What Mr. C. p. 15. pleads for Dr. Crisp's saying, that Graces and Holiness cannot do us the leastDr. C. intends no Graces or Works can do us any good. good, is as vain and false, viz. that he is only against setting them in the place of Christ, for he reckons they are put in Christ's place, thô they be affirmed but as Means or Conditions antecedently necessary by divine appointment to obtain any Blessings for the sake of Christs Merits. His Principles are, 1. That Faith is not so much as the Instrument by which we are united to Christ, or justified, p. 616. 2. That Christ brings us all good things when we are ungodly, and so it's in vain to do any thing to obtain these▪ p. 41, 42. yea, that we had a full Title before we are born. 3. He saith, p. 45, 46. It's a received Conceit among many, that our Obedience is the way to Heaven, and thô it be not, say they, the cause of reigning, yet it is via ad regnum, the way to the Kingdom: But all this Sanctification is not a jot the way of that justified person unto Heaven. 4. Salvation is not the End of any good work we do. 5. No Believer should have the least thought in his Heart of promoting or advancing himself, or any end of his own by doing what he doth. Consider these, with many such, and what good can Faith or Holiness do us? See my Book, c. 13, 14. Read the Preface to Mr. Flavel's Blow at the Root, which Mr. Mather subscribed: Reader, distinguish 1. between the Righteousness for which we are justified, and the way of applying it to us. 2. between a Law by which Christ's Merits are applied, and that Obedience whereto is our meriting Righteousness; 3. between the Precepts included in the Gospel, taken in a large sence, and what are its proper Conditions; 4. Free Grace, as it gives Faith and Pardon, and as it's a Liberty to condemn the Believer, and justifie the Unbeliever; 5. between the Promises of Grace, and Promises to Grace; 6. The Gospel as a means to quicken us, and as a Charter of Benefits; and thou wilt Answer Mr. C's Arguments.

FINIS.

End of the text · Daniel Williams, Defense of the Gospel Truth (1693)