Defense of the Gospel Truth, Part 1

Defense of the Gospel Truth · Part 1

p. 1Some Instances wherein Mr. C. misrepresents my Principles against my plainest words in my Book.

I. Mr. C. saith of the Athenian Society, I doubt not but they are of your Opinion in Doctrinals; and then chargeth them, as being against an election p. 2of a determinate number of men to Eternal Life; and adds, I doubt not you will be found to do so.

Repl. These Gentlemen were pleased, in answer to a kind Letter ofElection asserted. Mr. Crisp's, to give their Thoughts of my Book, and your Reply to what they have said of Election, affecteth not their Assertion. But, by what words can I express my own Judgment more fully then? P. 66. I affirm, There is a …romise of the first Grace made to Christ for the Elect, and by vertue of that Promise they consent, P. 3. ch. 1. I affirm, That certain Persons freely-elected by him shall certainly be justified and adopted; and that these persons are the Objects of God's Love of Good-will, even while they are Si…hers; … that God continues his Purpose of doing them good, notwithstanding their Provocations; and Christ hath made full a…onement for Sin, and merited Eternal Life for the Elect, which shall be in God's time and way applied. There is a great difference between an Elect Sinner, and others. As to what they shall be in time, chap. 20. p. 210. God hath elected a certain number, &c. and so the Gospel shall not be in vain to all. See the same oft repeated, p. 66, 16, 210, 105.

II. Mr. C. represents …e, … p. 3. The … of … … … is abrogated, transiit in … … &c. … aside …he … … … …, and of no use to us at all. So p. 21. We have nothing to do with it, it's out of doors.

Repl. He would insinuate that I say, That the preceptive part of theThe Law not abrogated. Law is not a Rule of Manners, nor that the transgression of it makes us guilty, nor that men, whilst they reject the Gospel, are not at all under the Curse of the Law. All which I abhor. And though this Point fell not in my way to handle, yet there wants not Passages to this purpose: P. 198. The holiest Action of the holiest Saint needs Forgiveness. Chap. 21. p. 225. It's legal Preaching to be always pressing the Duties of the Law of Nature, but neglect preaching Christ, &c. where I allow it sometimes. Again, in the same Page I condemn saying, That our best Obedience doth not deserve Wrath by the Law, as a Rule of Misery and Happiness; or that it doth not need forgiveness. P. 125. I affirm the Law to be a Rule of Duty. Cap. 12. p. 107. the Gospel declareth all condemned till they do believe; it declares they are so, and denounceth they shall be so, &c. And again, They that believe, their Condemnation is reversed: See p. 57. Reader, thou mayest read me still affirming the Misery even of the Elect, by the Law, till they are justified by Christ.

It's true, I do think that 1. The Sentence of the Law cannot hinder the relief of any Soul by Christ, who complieth with the Gospel. 2. Nor that it is possible for any man to be saved by the Law of Innocency. By Forgiveness is our Blessedness, and not by our sinless Obedience: And so far I'll own it, but not in the three former senses.

III. Mr. C. tells me, p. 20. That when I said Christ's Sufferings were the Foundation of our Pardon; that our Sins are forgiven for Christ's Sufferings, and without them Sin cannot be forgiven. Your Fundamentally is only a remote Causality, &c. all that we have of your meaning, is a poor causa sine qua non. And within a few lines you mean, By something else besides them, not by the immediate application of them, but mediate and remote, à causa sine qua non.

p. 3Repl. The plain meaning of what he thus exposeth is, that the Elect were not discharged and actually justified at the time when Christ suffered: Which is proved p. 17. &c. But it's strange, that any one that read this or the following Passages, should infer either, 1. That Christ is only a causa sine qua non, which is no Cause; 2. Or that his Righteousness is not the sole meritorious or material Cause of our Pardon, which in judicial acts are the same; 3. Or that Christ's Sufferings are not immediately applied to our Pardon; 4. Or that Pardon is by any act of ours as a joynt meritorious Cause with Christ; each of which, I hope, the following Passages will clear me in. P. 16. I affirm, When we are pardoned, the whole meritoriousChrist's Righteousness the sole meritorious Cause or material Righteousness in Iustification; and it is applied to Believers. Cause of Pardon is the Atonement of Christ, and what is required of Sinners, is only a meetness to receive the Effects of it. P. 39. I affirm, That Justification, and all other Benefits, be the Fruits of Christ's Righteousness, as the only meritorious Cause of them. P. 40. We are, for the sake of Christ's Righteousness delivered from the guilt of Sin, and entituled to Life, and accepted with God against all excluding Bars. P. 41. Christ was he by whose Merits he forgives us, but he never was forgiven; we are forgiven, and never had Merits of our own to forgive our selves: And it's enough that we were pardoned and adopted for his sake, when we deserved endless Woe, and are never capable of making the least atonement. P. 43. Faith owns the Foundation of our Plea to be in Christ, from whom are derived to us that Pardon and Right to Life which are the effects of his Righteousness; for this we are justified, for that Righteousness which is in Christ we are acquitted and adopted; the efficient Merit is in him, the Effect of the judicial Absolution for that Merit, is in us: The Righteousness is still in Christ, for the sake whereof we are absolved or justified: God hath for Christ's sake forgiven us, but not for the sake of what is in ourselves, &c. and now being absolved or made righteous in a Law sence, we have as much matter of glorying as absolved acquitted Sinners can have. We are justified by his Righteousness; that is, for that we are forgiven, and also entituled to Life, which we had forfeited our selves, but we are not made innocent, nor so esteemed; we are not accounted them who made the atonement; we still take hold of Christ's Righteousness, that by it we may be forgiven; and this is our Blessedness, and our Gospel-Righteousness, which all such refuse who reject Redeeming Love from a Conceit of their own Merits, or refuse the Terms of the Gospel, which by the Promise do make us capable of being justified and saved for the Merits of Christ; yet these still remain his Merits, though thus beneficial to us in their Application, as the procuring cause of all our Good. P. 44. We still need Pardon, and continue justified by the efficacy of the Righteousness of another, and must look to Christ as▪ the only Subject of it all our days. Our justified state is a continuance of the blessed Effects of the Righteousness of Christ, from first to last; that Cause is still productive of Supplies, as our Guilt returns, or Necessities and Capacities renew or grow, but our Redemption is ever in Christ. P. 249. Pardon is not the Effect of those Graces, but of the Promise in the Virtue of Christ's Blood, or of his Blood applied for Forgiveness by the Promise. Reader, if thou regardest Truth, dost not thou find Christ's Sufferings to p. 4be a real Cause of Pardon, a sole meritorious or material Cause, all other Causes of that kind excluded, and these Sufferings and Christ's Righteousness immediately applied? See p. 247. We are justified only by Christ's Merits, as the sole procuring Cause or Righteousness, for which we are justified.

V. Mr. C. p. 21. The use of Christ's Sufferings is to compound with God for Sinners, upon the account of the Old Law, and put a Bar upon his Proceedings, according to that, and procure another Law, by the Righteousness whereof we are justified, which Righteousness is our own inherent Righteousness, and not Christs. And p. 30. Faith doth not justifie us by applying Christ's Righteousness, &c. but by its own Vertue, as being a Righteousness it self, &c. but Christ's Righteousness hath nothing to do here, it's our own Faith and Repentance is the Righteousness, in conformity to the Rule of Promise, and that's Latin for the New Law. So p. 15. We are not at all entituled to this Blessing by Christ, but by our own Obedience you mean, &c.

Repl. I am represented as if I thought, 1. That Christ served only to excuse us from perfect Obedience, but that our Pardon and Glory, givenGospel-Conditions not the Righteousness for which we are justified, nor of the same nature as legal Works. by the Promise, were not the immediate Effects of his Merits. 2. That he merited only that we might merit by our Faith. 3. That our Faith and Repentance are the meritorious Cause of our Pardon and Glory by the New Law, and so, that Gospel-Conditions are of the same use to our Justification, as Works were under the Law; that is, to be the Righteousness for which we are justified and saved. All which I disown, and expresly declare, 1. That Christ hath satisfied Justice, and merited Pardon and Glory; these have their Being only on his account, and he hath a Right to give them. 2. When the Sinner partakes of these Mercies, he partakes of them as the fruits of his Death, and for his sake. 3. God in Christ, as our Ruler, hath declared a Way and Order how he will dispense these Benefits to us, and enjoyns our compliance with that Order. If we believe (tho' Faith be his Gift) he will forgive for Christ's sake, otherwise he declares he will not. 4. Gospel-Conditions have no other use to our Interest in these Benefits, than a complyance with this stated Rule of the Distribution of Pardon and Glory, which are merited by Christ, and given only for his sake. This is my plain meaning in all he hath objected against, consult my words in the Epistle, and what I have repeated in the last Head, and these following in my Book. Cap. 7. p. 39. I affirm, That Christ by his Righteousness merited for all the Elect, that they should in his time and way be certainly partakers of its Saving Effects, and did not only purchase a conditional Grant of those Effects, viz. that Proposition, He that believeth shall be saved. P. 1. I affirm, The whole meritorious Cause and Price of Justification, Adoption, and Eternal Life were perfect, when Christ finished the Work of Satisfaction. Cap. 3 p. 16. I affirm, That when we are pardoned, the whole meritorious Cause of that Pardon is that atonement, and what is required of Sinners, is only a Meetness to receive the Effects of it. Cap. 10. p. 84. I deny, that preparatory Qualifications do merit True Grace; and that Faith or Repentance do merit an Interest in Christ. I say, their whole use depends on Christ's Ordination. P. 45. we are reputed righteous, for the sake p. 5of what Christ did, and not for the merit of what we have done. P. 61. I deny the performance of the Conditions of the Covenant to be a purchasing Price, or meritorious of the Benefits promised on such Conditions: This I deny, for Christ alone paid the Price, and it's the Covenant-Promise gives an Interest in the Benefits, to such as perform the Conditions. Cap. 8. p. 53, 54. When I had shewn how all Satisfaction, &c. were provided and adjusted in the Covenant of Redemption, I declare, that by the Covenant of Grace I mean the way that God hath ordained, to apply to Sinners that Salvation which is prepared by Christ, and which he will enable the Elect to comply with. Same Pag. I affirm the Conditions do not merit the Blessings promised. P. 55. I affirm, it's from God's Will in the Promise that they are made to be Conditions; he connected the Benefit and the Duty; though he chose Conditions that were fit, yet their fitness would not have availed to our Interest in the Benefits, unless he had promised they should so avail, &c. And the Covenant, though conditional, is a disposition of Grace: There's Grace in giving Ability to perform the Conditions, as well as in bestowing the Benefits: God's enjoyning one in order to the other, makes not the Benefit to be less of Grace; but it is a Display of God's Wisdom, in conferring the Benefit suitably to the nature and state of Man in this Life, &c. P. 45. Our Pardon and Acceptance is firm and lasting, and will no more fail us than the Righteousness of Christ will fail, it being the meritorious Cause and Security thereof, and the Benefits can abate to none, who answers the Gospel-rule of its Application. P. 57. These Conditions make us capable of no Happiness, but what Christ hath bought and prepared for us, &c. P. 58. The Use and Interest of Gospel-Conditions is not from the conformity of them to the preceptive part of the Law, (though in a degree there be that) but from their conformity, to the Rule of the Grace of the Promise, the promise of Pardon through Christ being to the penitent Believers, and no other. Repentance and Faith become necessary and useful Conditions of this Pardon, by the order of God in that gracious Promise; but by the Covenant of Works, the meer Work gave an Interest in the Reward, as it was obedience to the Precept, by a Sanction that had Goodness, but no such Grace in it. See p. 61, & 225. I deny that Faith, &c. are in the same place as Works were under the Law, How many more places could I cite? but I shall refer thee to what follows, as to the point of Merit. See p. 225, 247.

VI. Mr. C. p. 30, 31. He looks whether or no we have fully performed the Conditions, and upon finding them, he judicially gives the Promise, i. e. in away of Reward to the Works performed. Whether they be perfect or imperfect it's no matter; the Reward is of Debt, and not of Grace, &c. And what can this be, but a declared Iudgment, that he is de congruo, deserving Pardon, and I think ex condigno too, before he is pardoned, &c.

Repl. The scope of these and the like Passages, is to render me one that thinks that Faith or other Graces did merit the pardon of our Sins; which is contrary to my declared Judgment; as may be seen in what I have above cited, and in these following Passages, Cap. 12. p, 102, 103. Tho p. 6Faith be no way a meritorious Cause of a Sinner's Justification, &c. Note,Gospel-Conditions no way meritorious of Iustification or Salvation, nor other workingconditions, but a meer conformity to the Gospel way of receiving the Gifts of Christ. 1. There is a Righteousness for which a man is justified, that is only Christ's Righteousness; this is the Foundation of the Promise, and the Merit of the Blessing promised: Nothing can add to it or mingle with it; it's sufficient, and alone sufficient to satisfie Justice, atone for Guilt, and merit Acceptance and Eternal Life. 2. There is to be considered, what the condition of the person is, whom this Mercy is promised to; he is one that hath this True Grace of Faith, &c. Christ's Righteousness shall not be imputed to this use, unless we believe, &c. and this Faith being a conformity to the Rule of the Promise, some call it a subordinate Righteousness, not meaning any Righteousness for which a man is forgiven, for it is Christ's Righteousness alone for which God justifies us: But it's our answering the Rule by which Christ applieth his Righteousness for our remission, and a Right to Life, and his Promise is the ground of our Title. P. 104. I deny that Faith or any Grace be a jot of the meriting Righteousness for which we are justified. I deny that Faith, or any other Grace add anything to the value of Christ's Merits: Yea, I add, That if Christ's Righteousness could be applied for Pardon, to the vilest Sinner, before he believes, it would justifie him; but God hath declared, it shall not be applied to Unbelievers. P. 120. Neither Holiness, sincere Obedience, or good Works, are in the least the meritorious Righteousness whereby Salvation is caused, or for which this, or any Blessing, becomes due to us, as of Debt, &c. but He appoints these as the Way and Means of a Believer's obtaining Salvation, &c. P. 125. I deny that any Holiness, internal or external, any Obedience, work, or Duty, do at all merit the Promise, or is the meritorious Cause or Righteousness for which any promised Mercy is bestowed: And I own, that all is of Gift, tho' given in an order suitable to our condition, as Subjects in a state of Trial. P. 137. Nothing of these merit Heaven, but he that merited Heaven, hath peremptorily appointed these to bring us thither. P. 155. We ought to renounce every Thought of purchasing from God any Benefit for what we do. P. 210. We must teach the best man to renounce all the Grace he hath, and Good he performs, as if being the least atonement for Sin, or least purchase of Life, or any addition of Merit to a Christ, or sharing in what is peculiar to him. P. 225. I condemn it as Legal to preach, that our Faith, Holiness, or Good Works stand in the same place now, as perfect Obedience did under the Law, viz. to render the Reward to be of Debt, or be the meritorious Righteousness for which we are justified. P. 244. I do renounce all that Saints have or do, as any atonement for Sin, or purchasing Price of the least Benefit, much less Salvation.

Judge, Reader, if I can say more to exclude all Opinion of Merit.

VII. Mr. C. p. 31. you, do here not a little insinuate what I know lies in your Breast; That there is no specifick difference between Grace and meer moral Endowments. And it appears so upon all your Hypotheses, for you declare, there ought to be such and such Qualifications, to entitle a man to the Promise of Grace, or Grace in the Promise, before he hath the Promise. The same p. 32.

p. 7Repl. Here I am charged, 1. as if I thought there were no specifick difference between Saving Grace and meer Moral Endowments. I suppose by Moral Endowments he … such as the unconverted have; to which I answer, There is a moral specifick difference, the one is Saving, the other is not; the one is from the effectual Work of the Spirit, whereby the Soul is truly regenerated, the other is not. And this difference thou wilt see me own, as far as I had occasion. 2. I am charged, as that I hold there must be Qualifications in a Sinner, to entitle him to the first Grace, or to the Promise of it. But as there is not a tittle leading to either in the words he cites, so I pray weigh the places under each Head.

1. There is a specifick difference between Grace and meer moral Endowments. P. 224. I condemn it as legal to press men to Faith and Repentance,A moral specifick difference between true Grace and meer moral Endowments. and other Duties, as if to be performed in our strength, without the Grace of Christ, and influences of the Spirit. P. 57. The Conditions of the Covenant of Grace are performed by the Grace of Christ, freely given to Sinners. Cap. 11. p. 90. Every man is without Christ, till he be effectually called; but when by this Call the Spirit of God enclineth and enableth him willingly to accept of Christ, as a Head and Saviour, a man becomes partaker of those Influences and Priviledges which are peculiar to the Members of the Lord Jesus. Cap. 11. p. 92. I affirm, that Christ's giving us the Spirit of Grace doth begin this Union, and the Spirit given, in order to Saving Operations, produceth this Faith, whereby the Union is consummated. P. 83. I affirm, There may be Knowledge, Assent, Humblings, &c. and yet a Soul fail of an interest in Christ, for want of true Conversion.

2. See how positive I am, that there are no Qualifications to entitle a manThe First Grace absolutely given. to the First Grace, or the Promise of it. Tho' I wonder that he makes no difference between the Promise of Grace, which is absolute, and Promises to Grace, which are conditional. Cap. 10. p. 83. I affirm, The worst Sinners are often the Objects of God's effectual Calling, in order to an Interest in Christ. Cap. 8. p. 61. I affirm, the First Grace is absolutely given, though dispensed ordinarily in the due use of Means. P. 66, The Gospel or Covenant tells us, that there is a Promise of the First Grace made to Christ, for the Elect, and by vertue of that Promise the Elect do consent to the Covenant; and this Gospel or Covenant is the Means whereby that Faith is wrought.

VIII. Mr. C. It is this Doctrine, viz. of Imputation, that you are still bantering; it's that you have the greatest pick at.

Repl. Reader, weigh my plain words; Cap. 7. p. 37. The Mediatorial Righteousness of Christ is so imputed to true Believers, as that for the sake thereof they are pardoned, and accepted unto Life-eternal, it being reckoned to them, and pleadable by them for these uses, as if they had personally done and suffer'd what Christ did, as Mediator for them, whereby they are deliver'd from the Curse, and no other atonement, nor meriting price of Saving Benefits, can be demanded from them. P. 39. I affirm, That besides these Effects (viz. all the saving Effects of Christ's Death) being madeChrists Righteousness is imputed. ours, the very Righteousness of Christ is imputed to true Believers, as what was always undertaken, and designed for their Salvation, and is now effectual p. 8to their actual Pardon and acceptance to Life▪ yea, is pleadable by them▪ as their Security, and is as useful to their Happiness, as if themselves had done and suffer'd what Christ did. (And a few lines before) I affirm, That Christ's Sufferings and Obedience were so in our stead, that God cannot exact from us any other atonement for Sin, or price of any Gospel-Blessings. P. 43. Had not Christ suffer'd for us, we could not be absolved for the sake of his Obedience and Sufferings. The like may be seen p. …47.

Reader, I would inform thee, that I can agree to any Expressions, to note Christ a Representative, Surety, Head, &c. that are consistent with Pardon of Sin, and our not being the persons in God's Account, who suffer'd and obey'd: But, I think, Forgiveness for the sake of what Christ did and suffer'd for us, is what we must take comfort in, and Christ suffer'd in the person of a Mediator.

IX. Mr. C. p. 1. For the Doctrine of Iustification especially, we are in a manner return'd to Aegypt, that of Iustification by Works being brought into the room of Iustification by Faith.

Repl. Here, and in many places, I am arraigned, as being for Justification by Works, and not by Faith; which must be to import, 1. That I am for Works being joyned with Faith, to our admission into a state of Justification. 2. That Faith and other things do justifie us, as the Righteousness for or by which we are justified. As to the last, review what is cited under the 3, 4, 5, 6 misrepresented Principles, and sure thou wilt see that it's Christ's Righteousness, and not ours, which is that for and by which alone we are justified, as the sole Merit. The former then remaineth as a Charge; as to which, see if I do not positively assert, that we are justified as soon as we truly believe. Cap. 12. p. 104. I affirm, that we are justifiedIustified by Faith before Works. the same moment as we truly believe in Christ, and the Blessing is not suspended for any time longer. This I affirm, because God justifies us by the Promise, as his Instrument; and this Promise declares, that He will justifie him that believes. It's Christ, truly believed on, doth justifie us, and a Christ so believed on cannot but justifie us. P. 247. We say we are upon repenting and believing put into a justified State, before any other Work… ▪ Reader, I did, to prevent this mistake, preface that Chap. 13 of the Necessity of Holiness and Good Works, with these words. P. 120. Note, that whatever is spoken in this Chapter of any Act of Grace, except penitent Believing, refers not to the forgiveness of Sin, or the Sinner's admission into a justified state; the Benefits I here treat of▪ are the not forfeiture of Pardon, the possession of Heaven, and particular Blessings, as encrease of Peace, Joy. Returns of Prayer, &c. So▪ p. 113.

Obj. The only Pretence for this Charge, must be, That I make Repentance necessary to Forgiveness.

Ans. But, 1. I expresly deny Repentance to be any part of the Righteousness for which we are forgiven. It's no Merit, &c. this thou mayest seeGospel … ons no … of Iustification. in a hundred places in my Book, some are cited in the 4, 5, 6 Heads. 2. I deny it to be any cause of Forgiveness. I say in p. 119. I own my self to be among them who deny Repentance, of any Grace in M…n, to be a p. 9Cause of Forgiveness. …. I deny that Justification is equally ascribed to Repentance, as to Faith, &c. See p. 113. I deny Justification to be equally Iustification by Faith alone, as the … Receiving▪ Conditionascribed to Faith and Repentance, for we are said to be justified by Faith; which imports, that Repentance is but a Disposing Condition, and Faith the Receiving Condition: Repentance without Faith is unavailable, as Faith without Repentance is impossible. Faith seems to compleat all, and in a manner comprehend all. Now Reader, thou seest that all I say, is, That Faith alone receives Forgiveness by Christ, or Christ for Forgiveness: But that Repentance of Heart must be in that Soul, who shall obtain Forgiveness, see my Reasons Cap. 12. from p. 115, to 119. By the way note. If it can be true, as he saith p. 16. That I mean Works are necessary to Salvation, as working Conditions; when I exclude all Graces and Works, as any Cause at all.

X. Mr. Ch. p. 29. What a sad case is a poor Sinner in, if he make shift to scramble, by his imperfect Conditions, into Covenant! He is like every day to be turned out again; and when he hath done the best he can, he must never believe that he shall go to Heaven, till he lye a dying.

Repl. Here my Principles are represented as against the perseverance of the Elect Believer: But I shall cite a few places, and leave it to thy Judgment. Cap. 7. p. 40. I affirm, That Christ by his Righteousness merited,All Elect Believers shall persevere. and by his Spirit doth renew the Hearts of his Members, and will, in time, so communicate of his Grace to them, that they shall be perfectly holy, even without Spot and Blemish: And the Spots and Blemishes remaining in a godly man, do consist with his justified state, and shall not cast him out of God's Favour. P. 138. Do not say, the Elect Believer will not fall away, I think the same; yet is it the less true, that even he shall perish if he fall away: Nay, doth not God by these Threats contribute to keep him from Apostacy? And p. 173. I deny that a Principle of Life, given at first conversion, will finally fail to exert it self in due Humblings for repeated Enormities, and in holy Resolves. And p. 248. God sees no Sin in Believers, so as to cast them out of a Justified state. P. 66. The Gospel secures the Perseverance of Believers in that true Faith, and the necessary effects and operations of it, and thereby secures those Benefits as unforfeited. Many more places might be produced; as p. 37, &c.

XI. Mr. C. p. 16. The great Quarrel you have with him, is, That he (viz. Dr. Crisp) makes it so much his business to vindicate the Honour of Free Grace, and of the Lord Iesus, in our whole Salvation. P. 35. According to your own Principles, it's a question whether you have not put a Bar upon the Grace of God, by making so daring and audacious an opposition to it, as you have done in this Book.

Repl. This severe Charge is, that I 1. oppose the Honour of Christ; 2. I make an audacious opposition, to the Grace of God, even to a doubt, whether I am guilty of the Sin against the Holy Ghost: But I hope the places following will convince thee of his Mistake.

1. I do not oppose the Honour of Christ, though I would keep the Crown upon his Head. See p. 55. Christ as a Priest hath merited all, but as a KingChrist not opposed, but ex…ted. or Priest upon his Throne, he dispenseth all. And p. 209. We must teach, p. 10that Christ hath purchased all Saving Benefits, and that men must look to him as the Author of Salvation, and Giver of that Grace whereby we obey the Terms of Life. Cap. 22. p. 236. I am willing to own any thing that lays Man low; and exalts Christ, as the only Atonement, the only Purchaser of all our Blessings, the only Procurer of our Acceptance, the Author and Finisher of all Grace. Nothing can add to his satisfaction or fulness; Pardon▪ Peace, Life, all are the effects of his sole Merits; we must do all in his Name▪ act in his Strength, daily live on him for all Supplies, and look to him for Acceptance, without whose Incense the best man and the best action were an Abomination▪ What I contend for is his Government, so wisely contrived to apply his Blessings to Men, in a state of Trial. Reader, look back to what is cited before, 4, 5, 6 Heads, and I am sure my Book is full of such Passages.

2. I do not oppose the Free Grace of God: See Cap. 23. p. 240, &c. I have affirmed▪ and would admit the fullest Expressions to testifie, that inFree Grace honour'd, and not oppos'd. these is the Free Grace of God in Truth Of meer Grace he elected some certain Sinners to Life, upon no moving foreseen Condition, but yet to obtain it through Sanctification of the Spirit to Obedience, and sprinkling of the Blood of Jesus. Of meer love to Sinners no way deserving it, he gave his Son to dye for them, who also undertook to bring all the Elect to Salvation, in the way appointed between the Father and him. He without any thing in Man to deserve it, gave his Gospel, and thereby offereth in the vertue of his Son's Blood Pardon, and Eternal Life to every one that will repent, and truly believe, and no penitent persevering Believer shall miss of Life by a failure of this Promise. He freely, and of meer Grace, bestows Faith and Repentance; yea, gives his Spirit to create these, and any other good Work in worthless vile Sinners; and though he will not forgive any that finally refuse to believe and repent, nor save any ungodly apostate man▪ yet Pardon and Life are his Free Gift, and no Grace nor Duty merits them, they being no more than the required Conditions or Means of our partaking of them, as the Gifts of God through Christ; and so he hereby honours his own Government, and no way indulgeth the Boastings of Men. P. 244. This Grace I adore, and own the best to merit nothing, to forfeit all, yea, to deserve Hell by the Law of Works. And I do renounce all that Saints have or do, as any a…onement for Sin, or Purchasing-price of the least Salvation, &c. Very many other places I might add, and have said nothing inconsistent herewith, unless that I mu…t be arraigned, because I think, that since God hath published his Will, that he will forgive all such, and none but such as believe and repent, and will damn all that remain unbelieving and impenitent; that therefore He is not alike free to forgive the Unbeliever and Impenitent, whilst they remain such, and to condemn the penitent Believer, when he is by Grace made such: Tho' I declare, He will make all the Elect to become penitent Believers, and then forgive them.

XII. Mr. C. Truly for your comparing Christ and Holiness in the matter of Iustification, 'tis perfect stuff. P. 16. You mean, as a working Condition, whereby p. 11you put Works in the place of Christ; and mean as your Oracle speaks, &c. p. 30.

Repl. Here, as well as in other places; I am represented to compare Christ and Holiness in Justification, yea, to put Works, as working Conditions, in the place of Christ. I have already instanced, that I denied anyHoliness not compared with Christ, nor Works s…t in … place. Grace or Work to be any Cause at all, 9th Head; also, that Christ's Righteousness is the sole meritorious Cause or Matter of our Justification, which is imputed to us 4, 5, 6 Heads; and that our Works follow Faith and Pardon, and neither Faith nor Works are any Price, Atonement, or moving or procuring Cause, 6, 11 Heads, and elsewhere; yea, and that we are to renounce a Thought of this. Do I then oppose Christ, or compare any Holiness with him? I shall add, Cap. 19. p. 198. I own we should esteem the sincere Holiness of a Believer's Heart and Actions to be Dung, if compared with Christ, as meritorious of Justification. And, p. 202. Who must not own, that compared with Christ, the best thing in us is vile, yea, compared with his Righteousness? And p. 210. We must teach the best man to renounce all the Grace he hath, and Good he doth, as it being the least atonement for Sin, or least purchase of Life, or any addition of Merit to Christ, or sharing in what is peculiar to him. And Cap. 21. p. 225. I condemn any that preach, that our best Obedience doth not deserve Wrath by the Law, or that it doth not need Forgiveness, or is any Supplement of Christ's Righteousness; yea, or to neglect to call men to renounce all in themselves, as any atonement for Sin, or cause of Pardon; and that we must look to Christ as the only Propitiation, Purchaser of all our Blessings, and Cause of the acceptance of our Persons and Performances.

Reader, I have given thee a few of those many places. Having finish'd this first point propos'd, I will appeal to thy Conscience, whether I can with any shadow of Justice be charged with those Principles which this Brother fixeth upon me. I hope he did not wilfully expose me in the face of such Evidence. The words in my Preface lead not to the least suspicion, yea, are positive to the contrary; and therefore how he saith this is my sence, when I must not only equivocate, but grosly contradict my self, and that in places where I state the Question, must encrease the Wonder: Neither is there the least pretence, except that I assert, that though Pardon and Salvation are all Free Gifts, and the Merits of Christ are imputed as the sole meritorious Cause of all, yet God, as our Ruler, hath appointed a Method in the Gospel for the dispensing of them, and doth confer them in that Method▪ and ordains a Gospel-Ministry in a consistency therewith, and in a subserviency thereto. This Scheme any man may see in my very Preface and morethrough the whole Book. 2. I shall attempt, if possible, to make my sence intelligible to the most vulgar Apprehension, to this end I premise.

1. God may be considered in his Dispensations towards fallen men, as aThe … of the Ele…, …f God be considered as meer Proprietor. meer Proprietor and Benefactor, and not as Rector or Ruler; and so men must be considered meerly as Creature-Objects of his Benefits, and not at all as rational Subjects to be now governed, and hereafter judged. If you look at God thus absolutely conferring Benefits, then the way is this: He eternally p. 12elects to Glory a certain number of men, whom he sore saw undone by Adam's Fall; he appoints his Son to undertake their recovery, as the sole covenanting Party with him, in the Covenant of Redemption he was to satisfie Justice, merit Glory, and make them physically meet for it.

This is all true, and sometimes prophetically declared thus, and the event as to the Elect is, as certain as if God dealt no otherwise with Man on this side Death. But if this be the whole Method of GOD with Men, as some account it, how much of the Bible is unintelligible and vain, how much is contradicted, and a great part of God's manifold Wisdom obscured and denied, which shines forth in his present Paternal Dominion as Redeemer?

2. God may be considered as a Ruler, Proprietor, and Benefactor conjunctly: We may look at him as communicating his Benefits in a way of Government, and that in many things not exclusive of his absolute Propriety. That this is his Method, I have proved in my Book. Cap. 8, 13, 20.The state of fallen Men, as GOD is considered a paternal Ruler. and other Chapters, and may hereafter more confirm it. Herein God connects Benefits with Duties, offers Pardon and Glory upon Terms, deals with Men as Subjects whom he now governs, and will hereafter judge without respect of Persons, and to that end hath set down his Rules, by which he now sentence…h by the Word, and will at the great day do it by the Person of Christ; all which suppose Christ's Merits, and the Ability to obey, and Benefits given for his sake alone.

It's true, he discovers his absolute Propriety, in not giving the same Means or the same internal Grace to all; which will, no doubt, fully appear to be equal. He doth also discover himself peculiarly beneficent to his Elect, (for whom Christ merited all) and infallibly brings about his purpose concerning them, by making them obedient to the Conditions of whatever saving Benefits his Gospel promiseth upon Conditions: But yet he dispenseth the promised Benefits as a just Rector or Ruler, according to the Offers made to all. Pursuant hereto, our Ministry is appointed to propose Blessings to all in the same way, and upon the same Terms, and to assure all, that upon those Terms, and no other, they shall obtain those Benefits for the sake of Christ. Can any think we dare make the same Offers to the Devils, as to every man; or to the Damned, as we can to all men alive? Dare we say to them after Death, If you will now believe, you shall yet be saved; turn now, and you shall yet live?

On the other hand, dare we say to an Elect Unbeliever, if we knew him, Elect, thou shalt be forgiven, though thou dost not believe, thy Unbelief is no Bar to thy Salvation, by any Threatning of God declared against thee? Is Sentence past on all men in Adam, or on the Elect in Christ's Person, that God deals with neither in a way of Government, as in any state of Trial for Eternity? There's an end of that Preaching which God hath fitted and most blessed to the conversion of Souls, if this be true: Mr. Chancy's Father, in Doct. of Iustific. p. 117. Mind you your Duty, God hath ordained the End with the Means; and therefore, though it were revealed to thee from Heaven, that thou shalt certainly be saved; yet I might truly say to thee, except thou believe, and repent, thou shalt perish, &c. The Offer of Christ p. 13in the Gospel, this shews what he would have us to do, even to repent and believe. Mr. Norton, Orth. Evang. shews, They (might) say to a Judas, If thou believe, thou shalt be saved; and to a John, If thou believe not, thou shalt be damned, p. 89, 90.

Having premised these things, I shall familiarly deliver my real Thoughts as to what men ignorantly accuse me of, and pitch upon Forgiveness of Sin,A plain account of my Iudgment by Questions and Answers. as a word most intelligible to ordinary Readers. Q. Who forgiveth Sin? A. It's God in Christ forgives Sin. Q. What is it for God to forgive our Sins? A. To absolve us from obligation to endure those undoing Punishments, due for the Sins which he forgives. Q. For what doth God forgive our Sins? A. Only for the Merits and Righteousness of Christ imputed to us. Q. Whose Sins doth God forgive?A. The Believer's Sins, though he be a Sinner. Q. Is our Faith the Righteousness for or by which we are forgiven? A. No, this would put up Faith in the room of Christ. Q. Doth God accept of Faith, or any imperfect Obedience, instead of perfect legal Obedience, as the Righteousness for or by which he counts us worthy of Pardon and Eternal Life, as if He for Christ's sake had abrogated the Law for this end? A. No, for this were to exclude Christ's Merits from being the immediate procuring Cause of our Pardon and Eternal Life; which with all Saving Blessings are the Fruits of his Merits and Satisfaction. Q. Is not Faith, or any thing in Man, the Cause of Forgiveness? A. No, because Forgiveness is a Mercy, which no Grace or Act of ours hath any causal Influence into. Q. Is Faith, or any Act of ours, any Price of Forgiveness? A. No, Forgiveness is a Free Gift, and of Free Grace and Mercy. Q. Is Faith, or any Act of ours, a foreseen Motive to encline God to purpose, offer, or give us Forgiveness for it? A. No, it's of meer Grace that God resolved, and for Christ's sake actually forgives us when we believe. Q. Will God certainly forgive a Sinner when he believes? A. Yes, because he hath promised to do so. Q. Will God forgive all the Elect? A. Yes, when they do believe. Q. Did God decree, and did Christ merit that the Elect might be only capable of being forgiven if they do believe? A. No, for God decreed, and Christ merited, that the Elect should certainly believe, and so be infallibly forgiven. Q. Will not God forgive the Elect before they do believe? A. No, because he hath not promised to forgive any, while they are Unbelievers; yea, He hath declared he will forgive no Unbeliever. Q. What is that Faith in Christ which you perswade to? A. Such a Trust in Christ my crucified Saviour, as brings me to receive a whole Christ, in opposition to all Rivals, for Justification, Sanctification, and Glory; relying on his Merits, Fulness, Power, and Care to perform in his own way, what he hath promised, and I stand in need of. Q. Must not we receive Forgiveness before we receive Christ himself? A. No, we must receive Christ himself, and with him his Benefits, though I must first believe, that there is Forgiveness in him for me, as well as for other Sinners, if I will accept of him. Q. How come we to believe? A. By the Work of the Spirit in our effectual Calling. Q. Have we not an Interest in Christ, as Members of him, before we do believe? A. No, we have no claim to the Priviledges of Christ's Members, until we believe: p. 14But yet, when the Spirit effectually calls us, Christ thereby takes hold of us, to make us Members, and by Faith we receive him for our Head, and so have the Priviledges and Benefits of his Members, as in Marriage both Parties consent, before the Wife hath claim to the Priviledges of a Wife. Q. Doth not Faith entitle us to Forgiveness? A. No; yet by Faith I have a certain Interest in Forgiveness. Q. What doth entitle us to Forgiveness? A. The Promises of God entitle us to Forgiveness for Christ's sake, when we do believe. Q. Hath God declared any Rule by which he gives Forgiveness to one rather than another? A. Yes, his Gospel, wherein he declares, he will forgive them that believe. Q. What use is Faith of to Forgiveness? A. Not to merit, not to buy, not to cause Forgiveness; but it answers that Gospel-Rule by which God applies Christ's Righteousness for our participation of this, as one of the effects of his Death.Q. Have we a Right to Forgiveness for Christ's sake upon our believing? A. The Promise gives us a Right to Forgiveness by Christ's Merits, when we believe. Q. When God forgives us, doth he judge us to be Believers? A. Yes, for he hath declared he will forgive none but Believers. Q. Will God hereafter more publickly declare us to be Believers? A. Yes, … in the day of Judgment, where he will publickly pass that Sentence, which he by the Gospel now passeth upon every Soul. Q. Is it any thing in the nature of Faith, as a Work whereby a Believer comes to be forgiven, rather than an Unbeliever? A. No, tho' God did think fit to chuse this Grace, as fittest to honour Christ, make use of his Promise, &c. yet its availableness is from God's Ordination and Promise, wherein he hath made Faith a Condition of Forgiveness. Q. Why do not you use the word Instrument? A. Besides the improperness of that word as the Act of a Sinner, who is the Object of God's justifying Act, which is a forensick or judicial Act, I think it ascribes too much to Faith as a Work and like not to hear it made a Cause, and to have a causal influence on Forgiveness; yet I believe the Learned mean no more by it than a moral Instrument, which is the same with a Condition, and therefore they use these words promiscuously. Q. But do not they say we are forgiven by Faith only as it is related to Christ's Righteousness, &c? A. So do I say, and add, that the use of any other Gospel-Condition of any other Benefit, is only as that Condition relates to Christ: But how comes Faith related to Christ's Righteousness, but as the Promise declareth, if thou believe thou shalt be forgiven for Christ's Righteousness imputed. Q. But are not we justified by Faith? A. No otherwise than as God hath declared Christ's Righteousness shall justifie them that believe. Q. Doth not Faith take hold of, or look to, approve of, relye on, and accept of Christ and his Righteousness for Pardon? A. Yes, and therein is its fitness above any other Grace: But that would not forgive us, if it were not ordained by the Will of God, that they who thus take hold of Christ and his Righteousness, should be justified by the Righteousness of Christ, when they take hold of it. Q. But do not you affirm, that Repentance is necessary to our being forgiven? A. Yes; not to Pardon in it self, but to our obtaining it; and have proved this Cap. 12. but I do not put it in the same place with Faith, no… do I insist upon the whole of Repentance, but I p. 15affirm, that no man will look to Christ, that seeth not his own Misery; and no man doth accept of Christ, that doth not purpose to leave his Sin and Idols; neither do in a manner any solid Writers deny the presence and necessity of so much of it with Faith, which Faith is the great Term of the Covenant, and includes so much of Repentance as I insist on. Q. Shall the Elect fall from a state of Forgiveness? A. No, the Decree, the Intercession of Christ, the Promise of Perseverance, yea, and Forgiveness it self, do all assure a perseverance in Grace, and so a continuance in a pardoned estate. Q. What do you trust in, as that for which God will accept of you, and save you? A. Only in the Righteousness of the Lord Jesus. Q. Do not you trust in your own inherent Righteousness, as that for which God will save you? A. I abhor such a Thought. Q What stress do you lay on Good Works? A. Not as necessary to my justified state, into which I am admitted upon my first believing: 2. Nor as any Righteousness for which God will save me. Q. What stress then do you lay? A. No more than as they evidence my Faith to be true, execute my first believing Consent, prevent their Contraries, which the Gospel threatens with Misery, and answer the Rule of any Gospel-promise, that God hath made, and will execute for Christ's sake, to the upright person. Q. Do you think that we are justified by our Good Works at the last day, as if they were the Righteousness by which we shall be saved at the last day? A. No, I would tremble at such a Thought, and declare it's Christ's Righteousness alone, and unmixed, that I hope to be saved for and by. Q. What are your Thoughts then as to our inherent Righteousness and Good Works, as they fall under Christ's Judgment at the last day? A. My whole Heart is, 1. That if a man truly believe, and dye before he hath opportunity to do more, he shall be sentenc'd Happy as a Believer, notwithstanding he was prevented by Death from professing the Truth, and proceeding in Holiness, performing Acts of Worship, &c. 2. God hath declared, that none shall at last be saved by Christ's Righteousness, that are Infidels, Ungodly, utterly unprofitable, or Apostates: And therefore all that God will then save for Christ's Merits, must truly be, and will be declared to be no Infidels, Ungodly, utterly unprofitable, nor total Apostates, but the contrary; and they shall be judged free from the guilt of final Infidelity. 3. The most eminent in Faith, Holiness, Sufferings, and Labours, shall be adjudged to greater degrees of Glory, which added degrees will be as truly the effects of Christ's sole Merits, as the lesser degrees. All this is exactly consonant to my Book, and my full Perswasion.

Because I see that well-meaning People are imposed on, by a noise of Popery and Arminianism, I shall let thee see how our Protestant and Orthodox Divines do represent and oppose the Popish and Arminian Points in this matter; and so thou maist judge how the Antinomians secure their destructive Errors by this clamour. The sum of the Popish Principles our DivinesPopish … …. oppose may be thus reduc'd: They think that, 1. by Attrition, (or a … legal fea… of Punishments) Men do ex congruo (or meetness) merit Charity and Faith, which be the beginning of Sanctification, and that this begun Sanctification is all our first Justification. 2. That whatever be the p. 16efficiency of the Spirit in working Faith, it is determinable by Man's free Will, whether any believe or no. 3. That upon our improvement and exercise of this first Charity and Faith, we truly and properly merit the encrease of Holiness, and Eternal Glory, and that ex condigno. This they call the second Justification. 4. That by the Absolution of the Priest on Confession, in the Sacrament of Pennance, our Sins of Age are forgiven; as original Sin was by Baptism, and venial Sins, and temporal Punishments of mortal Sins by Satisfaction, and Indulgences; and all in a way of merit.

The Points that can be at all pretended as my Concern, I'll give you, as stated by Dr. Ames, in his Bellarminus Enervatus, with r…y own Answers to his Questions, Tom. 3. lib. 5. Q Whether Prayer, Fasting, or Alms are satisfactory Works? A. I plainly deny it oft p. 240. Q. Do our Works truly and properly make satisfaction to God, for that Obligation to Punishment which remaineth to be expiated? A. I say, No; for we make no satisfaction by any thing. Tom. 4. p. 109. Q Whether Faith alone justifieth? A. I say, Yes; that is, we are justified by Faith alone, as that which alone receives Christ, and before Works of Obedience: But yet I think Ames well explains this, p. 112. Something may be before Pardon, as a pre-requisite Disposition, so that it be not the cause of Pardon. And this is all I say of Repentance, and agree with him in p. 112. Repentance taken for legal Humiliation goes before Iustification, as a Disposition in Order pre-requisite, but not as a Cause. 2. Evangelical Repentance is taken for Conversion, of which Faith is a principal part. Yea, add, That a great part of Repentance is the effect of Justification. 3. I agree with him in the next words: Quocun que modo, &c. Whichever way Repentance is taken, neither Grief nor detestation of Sin is the cause of Iustification. Nay more, I agree with Ames in his Account of Faith, cap. 2. p. 101. Fides specialis misericordiae duplici ratione vocatur, &c. Faith of special Mercy (which is Trust or Relyance) is taken in two respects, 1. whereby it apprehends Christ, or cleaves to him, for apprehending special Mercy by him: 2. As it apprehends special Mercy as already bestowed. In the first sence it goes before Iustification; in the latter sence it follows Iustification,

Lib. 6. Cap. 1. He treats of imputed Righteousness; and p. 139. saith, that this is the Protestant Judgment; Christi justitiam catenus imputari, &c. Christ's Righteousness is so far imputed to us, that by the vertue thereof we are as much esteemed just before God, as if we had somewhat in our selves, wherewith we might be esteemed just before him. P. 205. Q. An opera bona, &c. Are the Good Works of Men truly and properly the Merits of Eternal Life? A. I positively and oft deny it, and dare not assert, that Condecency which Ames and others do.

Reader, if thou art a man of any Skill in these things, thou wilt find that they oppose the Papists concerning our Graces and Works, only as merirorious, and causal of Saving Benefits; and I deny them to be either. See even Chemnit. Exam. par. 1. p. 172. Davenant. de Iustit. actuali, cap. 30. q. 1. arg. 1. Ames Bellarm. Enerv. tom. 4. lib. 6. Downam of Iustif. p. 15.