Confession of His Faith · Richard Baxter
Confession of His Faith, Chapter 7
CHAP. VII. What it is that I mean by Antinomianism: And what I take to be the truth which it opposeth.
THere are yet two parts of my task remaining, which I undertook, in referrence to the offended Antinomians, before I come to the exceptions of the Orthodox. The first is, to acquaint the world what it is that I call Antinomianism: Mr. E. and Mr. Cr. would perswade men that I mean the Protestant Religion, and that an Antinomian and an Anti-Papist with me are all one. Were it but to convict these men of falshood, I would say nothing to this; it being as needless to impartial men, as to convict a Mahometan of errour: But because I would leave no room for unbrotherly jealousies, nor matter of this kind for unconscionable censoriousness to work upon, I will freely declare what are those opinions which I take to belong to the Antinomians, as differing from the Protestants: Though as I know every Antinomian holdeth not them all, so I will not call them Antinomians that hold but some of the lesser and more innocent; (though I think the least be very bad.)
And that what I shall mention are indeed the Antinomists opinions, I appeal to the Reverend Ministers that have conversed with them, especially about London: as also to the writings of Dr. Crispe, Town, Cornwal, Eaton, Den, Saltmarsh, and the rest well known among us: as also to Mr. Welds Rise, Reign, and Ruine of Antinomianism and Familism in New-England: as also to the writings of our Divines against them: especially Mr. Gataker, Mr. Burges, Mr. Rutherford, Mr. Bedford, Mr. Geree, Dr. Taylor.
And that you may see what I hold, as well as what I disclaim, I will give the two extreams in two Columnes, and that which I take to be both the Truth and the Doctrine of the Reformed Churches, in the middle.
| Antinom. | Truth. | Papists and others in the other extream. |
| 1. PArdon of sin, Reconciliation, and Justification are Immanent Acts in God, and from Eternity: So that even before men believe, yea before they did sin, yea before they were born, yea before ever Christ dyed for them, the Elect were Actually Justified, pardoned, and Reconciled to God; though not manifested | 1. God did of his own good pleasure Decree from Eternity, to do all that he doth in time: and particularly to give to certain Individual determinate persons, saving faith in Christ, and thereupon pardon, and Justification, or Right to Impunity, and to life. But this Decree is no Actual Justification or pardon, nor gives them the said Right; but supposeth it not yet given; else God | 1. God did not from Eternity Immutably and peremptorily Decree the actual, absolute Justification, pardon or salvation of any Individual persons, but only of Believers in general, or men if they, wil believe, never decreeing infallibly to cause any Individual persons so to Believe: or at least he was moved by the foreseen |
| such, nor Justified in conscience or feeling. | could not Decree hereafter to give it: Justification is not therefore an Immanent act, nor is any Eternal act called Justification in Scripture, nor any Infidel or impenitent sinner, said to be Justified. | works of men to decree this for them: and so the Cause of the difference, between them and others, is originally of themselves. |
| 2. Jesus Christ was so the publick person, containing in Gods Account all the Elect, that they did in Gods Account, or in Lawsense, obey, and perfectly by obeying, fulfill all the Law in Christ: So that God and his Law do take them thereupon, though yet unborn, as having perfectly in Christ obeyed. (Mr. Cr. saith few considerable men own this.) | 2. IEsus Christ being God and man, and by the Union of natures in one person, being capable even in the humane nature to merit for others; did as the second Adam, perfectly obey the Law, and by that and his sufferings did merit of God, all that good, which should after be conferred on the Elect, (or any others) for that consideration; but we did not in Gods account or the Laws, obey our selves in Christ: nor did he therein personate any man more then other; nor did God intend man the benefits immediately, but in his time and way. | 2. CHrist (say some) was so obliged as a Creature to keep the Law, as that he did it for himself, or at the utmost that he might be a fit Redeemer, as having no guilt of his own: But he did not obey for us, so as to merit any thing for us at Gods hands thereby: And as a Creature, he was uncapable of meriting at Gods hands, for himself or for us: (so some of our most learned Divines say.) |
| 3. JEsus Christ satisfied Gods Justice as in the person of all | 3. IEsus Christ, as the publike Sponsor, did bear the punishment deserved by the sins of the world. | 3. THE Socinians say, that Jesus Christ did not undergo |
| his Elect; so that in Law-sense and Gods account, They themselves did satisfie in and by Christ; and it was to them all one as if they had satisfied in their natural persons, so that Christs sufferings were th… proper fu… execution of the threatning of the Law to man: and so acquits them ipso facto, on the meer suffering; and so it is theirs as paid or suffered by Christ, and Accepted by God, without or before any further means of conveyance or Application, to give them a right in it, or its fruits. (This opinion is inconsistent with the former: for if we perfectly obeyed in Christ, what need we to suffer for disobedience in Christ? at | and made to his Father a satisfaction sufficient for the sins of all: But this he did in the person of a Mediator, that undertook to bear this penalty, and not in the person of the Elect, or any particular sinner, so as that in Law-sense, they themselves might be said to have satisfied in him as fully as if in their natural persons they had born the whole penalty of the Law, for every sin: And he being not himself the offendor, but the Mediator, Christs sacrifice was not the proper fulfilling of the Law according to the sense of its Threatning to man, but a valuable consideration, on which God might grant pardon and Grace to sinners in his time, and on fit terms, with the honour of his wisdom, Justice and Mercy. And so being a refusable payment: it was accepted but to those ends which the Gospel manifesteth, viz. that men might have pardon and life given them by a Law of Grace in and with Christ: and not be pardoned ipso facto, on the satisfaction: Though satisfaction strictly respecting God as Legislator | any penalty for our sins as the meritorious or promeritorious Cause; but only as occasions: and that he did not make any satisfaction to Gods Justice for us: but only suffer from the cruelty of wicked men, and not as from a Just, offended God: and set us a coppy or example of Patience by his death, for our Imitation. Others say, that Christ did satisfie for sin; but so equally for all men, that he had no special intent in his dying, of communicating Pardon, Justification, and the other benefits of his death, any more to his Elect, or any known Individual persons, then to all the rest of the world: And that he intended |
| least for any sin except original, if for that? I will not call this opinion properly Antinomian, because some of our own have spoken too incautelously about it: but indeed it is this or the former, that must animate all their errors, and is the very life and soul of them all: so that they cannot be avoided, if one of these be held.) | and Rector per Leges, be for all men: yet if you take the word as comprizing all the ends and intents of God and the Mediator, so, as God did specially intend the infallible justification and salvation of his Elect, by Christ, so did Christ-dying intend the same; and therefore to give them faith to that end. But we must still carefully distinguish between that which Christ offered and God accepted as Rector and Lawgiver; and his further Intendments as Determiner of Events, and so as the Elector of his chosen. | no more but to give out a conditional pardon to all, without determining to cause any infallibly to perform that condition, and so be actually partakers of those benefits |
| 4. VVHen Christ had suffered and rose again justified, All the Elect did in Law sence and Gods account rise justified in Christ: and so their justification before God is compleated: and they are as righteous as Christ himself was righteous, as having the same righteousness, by being then reputatively in him, when he was justified. | 4. CHrist might be said upon his Resurrection to be justified himself, so far as he might be said by susception and imputation of our faults to be guilty. But no individual person was actually justified in that his justification. And though even as the publique person, he might be said to be then justified, yet he never was so the publique person, as that we were really or reputatively then actually existent in him, nor consequently justified in him: No man being in him, united to him, or | 4. THe Socinians make our righteousness to consist wholly in our own holy Qualifications and actual obedience, and the pardon of sin without any satisfaction to Justice: And therefore that as the sins of the World were never charged upon Christ, so far as to cause him to undergo the penalty for them; so |
| So that as truly as Christ himself was righteous by his obedience, satisfaction and resurrection, so truly and perfectly with the very same righteousness are all the Elect righteous, though yet unconverted, and the grossest sinners, or persecutors of the truth; yea as Righteous when persecutors, as when penitent and believers: for even believers can be no more righteous then Christ himself. | a Member of him, but by Faith. But when they exist by faith, then they are in him the head: And as to the bearing of sin or punishment, and the satisfaction of Justice, Christ was in the place of mankinde in general, and not of the elect only: so may it be said of his rising from that punishment, though it was for the Elect specially, as to the intention of their Good. Our Righteousness therefore before we believe cannot be said to be in Christ dying or rising actually, but only causally, as the effect in a meritorious cause, not yet legally applyed to our selves. | he could not be said to be justified from any such charge upon his Resurrection, when he overcame the suffering. And so that his Resurrection was but to confirm his Mediatorship and doctrine, and put him in a capacity of Ruling and teaching us, and not the conquest of any penal sufferings. |
| 5. CHrist is the only person Covenanted with by God: Or the New Covenant is not made to us, but to Christ only, and with him: Or (as others say, that would seem more understanding) The New Covenant is not | 5. AS the eternal will of the Father and son, concerning mans Redemption, may be improperly called a Covenant between the Father and …on, and the promises of a Saviour to the world, may be called a Covenant to man concerning a Redeemer and the prophetical predictions or promises made before Christs incarnation, and directed as to him incarnate, may be also improperly | 5. IEsus Christ only undertook on his part to satisfie Gods Justice for the sins of all alike, and with equal Intention of their Good. And God only gave him the World as his purchase hereupon, that he might propound |
| made with us immediatly and directly, but only as we are in Christ, and so consequentially and indirectly with us. (Hence it would follow, that there is no promise to us, but only for us to Christ: and that there is no duty imposed on us by the Covenant, but only on Christ: and they profess that Christ is the only Undertaker, and the Condition is required only of him, and not of us, and therefore say that it is his sin if we break Covenant, and let him see to it: Nay, how can we break or keep Covenant with God, if none be made with us? Or how can we be said to be in Covenant with God? | called a Covenant then with the Son; so we readily confess, that there was a peculiar Law imposed on Christ incarnate concerning our redemption, and peculiar promises made to him on condition of his performance of his part for our Redemption; and that this is fitly called a Covenant between God the Father and the Mediator; and that the giving of the Elect to Christ to be infallibly drawn to believe, and so to be justified, adopted, sanctified and glorified, is part of the matter of that Covenant. But that is a distinct Covenant from that which is made to man: There is, besides that, a new Covenant or Law of Grace enacted by God Redeemer, which determineth on what terms justification, and salvation, & other subordinate benefits shall be due in Law-sence, and so prescribeth man his duty and the condition, & giveth him right to the benefits: According to this Law shall we be judged. And this is not made with Christ, but with us. God doth not promise Christ to pardon him or us, if Christ will repent, believe, &c. in the Gospel sense. It is a most weighty & needful thing for every Christian to see the Covenant between the Father and the Redeemer, and that between God and the Redeemed, in their true difference. | pound the terms of Mercy to them, contained in the New Covenant made with man: viz. That whosoever will Repent and believe shall be saved: and so leave it to their Natural Free-will, assisted with an indifferent, sufficient, universal, non-distinguishing Grace, to fulfill the conditions. But God never gave the Elect to Christ, antecedently to their own Believing, any more then others. Nor did Christ undertake, or purpose by any differencing Grace to draw them any more then others to believe. |
| 6. THe Covenant of Grace is Absolute, and hath no proper condition, as to us, but only as to Jesus Christ: The only Condition was, that Christ should make satisfaction for sin: and that is performed: There remaineth therefore no more condition to be performed. God doth not require faith or repentance of us as Conditions, but promise to give them as blessings. We do but receive what he hath engaged himself to give. (The reasons they give make Christs own satisfaction to be no more the condition then our Faith: For that was Gods gift, and | 6. The Conditions of Gods Covenant with the Mediator are performed already: 2. And we confess that as God hath revealed that he hath elected some determinate persons infallibly to be saved, so he hath revealed his decree to give them faith and new hearts, absolutely, without any proper Condition on their part: And this revelation may be in several respects called a prediction, a promise, or Covenant: But this is not the Covenant or Law of Grace, which conveyeth pardon, justification and right to glory: None being named in it, or so described, that they can know that it at all belongs to them, nor can plead any right from it, till it be already fulfilled, by the giving of the thing promised. 3. But the New Covenant or Law of Grace which conveyeth Right to impunity and Salvatian to men, is conditional properly: and faith and repentance are properly conditions: and no man shall be justified by this Covenant without them. Not that God expecteth that the Elect perform this Condition by the power of Natural Free-will, without his special grace; nor that it is uncertain to God, who will believe: But his Law of Grace as well as of Nature, being his means to rule the world, and to convey salvation to his Elect in a way suitable | 6. GOds Covenant or promise of Grace is only conditional; and the condition to be performed by Natural Free-will, assisted only with a General sufficient Grace, by all that will have the thing promised. There is no such thing as special Election to Faith, but only an Election of some to salvation, because God foresaw they would believe when others would not: Nor is there such a thing to be found in Scripture, as an absolute promise of Faith or the first saving Grace to any. The Scriptures usually alledged for this are all perverted. Nor doth God give special differencing |
| God knew it before hand, as well as he knows who will believe.) It is but a description of the person whom God will save, that we call a Conditional promise (say they,) and not such indeed. | to their natures; it seemed good to him to make his Promise or Law of Grace general and conditional, that the benefit might be freely accepted, and freely rejected, and the blame of mens perishing, as being unpardoned, might lie upon themselves, and be charged on themselves in Judgement, according to this Law. As also that Ministers might make a general offer of Christ, and pardon to all, and have grounds to invite all to come in: with many other weighty discernable Reasons: It is not this conditional Grant therefore by which God distinguisheth man from man, till themselves distinguish by performing the condition: But it is Election, and the absolute promise of faith to the Elect, & the giving them that faith, which first makes the difference. | grace to any, to cause them to believe, unless as by the good improvement of their Natural parts, or of Common grace, they first difference themselves from others by being better prepared for that special grace: else God should be an Accepter of persons. |
| 7. VNion with Christ, and consequently Justification, go before Faith: For the spirit is given us before Faith: Else how could we believe: and the Spirit flows from Christ as our Head to us as his Members: | 7. THe Scripture never mentioneth any Union with Christ, or Justification before Faith: but the contrary. That degree of Spirit, which is promised frequently to them that believe, flows from Christ as head to his Members: But that degree of the Spirit which is only to work Faith, is given by God who elected us, and is called his drawing us to Christ: And it is the ingraffing us into Christ, and bringing | 7. THE Spirit is not at all given to cause men to believe: but only helpeth them by a general sufficient Grace. Scripture ever puteth the giving of the Spirit after believing, and not before: They that will |
| and therefore we are Members of Christ, and United to him, and justified before we believe. | us to him for Union, and giving the grace, which is the Condition on which Christ is given to us in Union: and not a consequent of Union with him The Spirit for Union flows from electing Grace before Union and Justification. | have the Spirit, must first believe by the help of the Gospel and Common Grace. |
| 8. GOd loveth his Elect as well before their Faith and Conversion, as after. He is unchangeable, and doth not love more or less now, then he did from Eternity: And therefore he loved Paul as well when he was murthering the Saints, as when he suffered for Christ himself: and loved Manasseh as well in his Witch-crafts and Idolatry, as when he repented. It is therefore legal and blasphemous for Preachers to say, that God hateth the Elect unconverted, | 8. HOw Love is in God, is past our reach to know properly or exactly: But as we ascribe Love to him after the manner of men, so must we conceive of the manner of it, denying all humane imperfection in it: As Gods Love is taken for his Will or Decree to do good to his Elect, so it is eternal, and never varied. 2. But as God hath made a general Law for Government, and that Law may change its moral acts as men change their state or actions, without any change in God; and that Law determineth what shall be due to men, as well as from them; and what the Law doth, God doth▪ therefore when men are wicked, God is, as it were, their enemy, in Law-sense, and may be said, as Rector according to Law, not to Love them, but to hate them, in that the Law doth not speak good of them but evil, and give them no Right to life, but to death. And when upon | 8. GOd hath in propriety of speech, that which we call in man Love, Hatred, &c. at least by an Analogie of Attribution: And his Love is not his Essence, nor a Denomination from without, &c. but an affection or proper Act of his Will: and this God really changeth, as men change, and become more or less lovely in his sight. Nor is this any diminution of the honour of Gods Immutability, nor contrary to those Scriptures that proclaim him unchangable, |
| or that he loveth them after, any better then before. (And according to this Doctrine they must hold it blasphemous, to say, that Christ reconciled the Father to sinners, or procured any Love to them, more then was to them before; or that God loveth us in Christ, or Accepteth us in the beloved, or is well pleased with us in his Son, being as well pleased before: Nor can we stir up any to duty by the Apostles motive, that with such sacrifi…e God is well pleased, he being as well pleased without it. Nor may we think a man in a regenerate state, any more happy then the unregenerate, as being | conversion, the Law gives men Right to Life, and God is, as it were, obliged by it to do them good in special, he may be said, as Rector, to Love them in special, whom before he hated. So that the change is not in God, but in the sinner, and the Law. 3. Also Gods immanent Complacency, Approbation or Acceptance, called his Love, as it is not his Essence simply considered, but an extrinsecal Denomination of it from the object, so is it necessary, both that we diversifie that denomination, according to the diversity of objects, and say, He Loves the Believer who is Lovely, and hateth all the workers of iniquity, Psal. 5. 5. and not that he loves the wicked as well as the Godly: and also that we change such Denominations when the objects change, and say, He loves the same man when Godly, better then when wicked; because it is from object that we denominate God as Loving or Approving. And so our Divines of the Assembly make Accepting, which is an immanent act, a part of Justification in time, after Faith. 4. Executively: as the Affect is denominated from the Effect, God may be said to love more or | For all those Scriptures speak of a Moral change, and not a Physical, and must be understood according to the subject they treat of. God is not fickle or unconstant, or culpably mutable, as men of levity are: He never changeth, but in sufficient cause: This is all that the Scripture intendeth: He is not vitiously mutable. But to make God naturally unchangeable in his Will or Affections, or Estimation, as well as in his Essence, is to abase his nature: It being baser, as Physical Agents, to be or act alwayes alike, then as Free-Agents, to va… our Actions as there is cause: A stone is not more excellent |
| better Accepted, Approved, or beloved of God: or that God thinks any better of him, or likes him better then before he did: lest we suppose a change to be in God.) | less. 5. If we knew not how it is, yet when Scripture telleth us that he loveth the righteous, and hateth all the workers of iniquity, and loveth men because they believe and love Christ, Joh. 16. 27. we must believe the Scripture, and say, as it saith, and not the contrary. | then a man, because it is less mutable, nor a corps then a living body, nor a Rock, then a Clock. If mutability, be a dishonour to God, Action it self would be so, unless he were still acting, as Creating, &c. |
| 9. THe Moral Law is not in force to believers, (or as others) it is abbrogated to them, or (as others) it is no Law to them, or hath no power over them to oblige them, or they are not under it: It doth not oblige them to duty; but they are obliged meerly by love, and by the Spirit, or else their new nature is to perform Duty without obligation: It is only the Law as written in their hearts, that bindeth them. Nor can that | 9. THe Moral Law (at least) as in the hand of the Lord Redeemer, and part of his Law, doth oblige all his subjects to duty, and makes them guilty of sin and punishment, even temporal and eternal, when they transgress. Yet not with a fixed or Remediless guilt, as before the Law of Grace, nor as before Conversion when we had no Interest in the Remedy: But with a Removable, Remediable guilt or obligation to punishment, we having actual Interest in the Remedy, which will dissolve the obligation, by pardoning us. Were there no Law in force, there could be no Transgression, and no guilt, and consequently no pardon, no bewailing or confessing of any guilt, no Intercession | 9. TO Unbelievers the Law of Works, as made to Adam, is in full force, without any Remedy in Christs blood, and a Covenant of Grace, provided or made possible: they all (the non-Elect at least) are as much bound to obey perfectly, that they may have Life, as the only Condition of it, as Adam was, and shall be judged only by that Law, and have no more to do with the Covenant |
| Law oblige them at all to punishment, Antinomians by disobliging believers from the Law, do make all their good works, to be works of super errogation, and so set up flat Popery, while they are blindly zealous against it. or make them guilty upon any transgression, for it is already fulfilled in Christ, we obeyed it perfectly in him, and can it oblige us to obey it again? Christ hath done all our Law for us: we have no more to do with the Law, nor it with us: And we have in Christ perfectly satisfied for all sin against that Law, to the end of our lives: and therefore how can a fully satisfied Law oblige us to punishment, or make us guilty? No more then the Laws of Spain can oblige an English man, that is not under them? (The reason of this error, will as much | of Christ, nor application of his blood for pardon, nor any prayer for pardon, nor any other means to that end: Nay, then Christ never dyed for any actual sin of any of the Elect: for if it be no sin, or bring no guilt or obligation to death, how could he dye for it? or remove by his death any such guilt? or himself bear that death for us, which we are never obliged to bear our selves? It must be in nature due to us, or so considered, before any other can bear it for us. God did not quit his Interest in us, nor lose his Authority over us, of governing us, by Redemption, but acquireth thereby a further right: Christ never redeemed us from under Gods power, but from under Satans Tyranny: Nor to be Lawless, but to be under a better Law. To be from under Gods Law, is to be from under his Government and Judgement. The writing of the Law in our hearts, freeth us not from it, as it is in nature or Scripture, but doubly obligeth | of Grace in in Christ, then if none such had been made. Believers themselves are so far under the Penalty of the Law, that they must themselves satisfie Gods Just…ce for the temporal punishment, and that in Purgatory, if not here: For Christ made satisfaction only for the eternal punishment: and therefore it is no derogation from Christs death, to say, that we must satisfie here, or in Purgatory. And for the preceptive part of the Law, God expecteth that we perfectly fulfill it; he having given us no Law, but what we may perfectly fulfill. Yea, its our part to do more then any proper |
| prove all the Elect, while wicked and unregenerate, to be under no Law, as the Believers: and therefore they say all the Elect are justified.) | us: and enableth us to perform it in our measure. It is the same Law that is written in Scripture and in us. | Law requireth, even to fulfill some Evangelical counsels, which are no Laws; or else we are but unprofitable servants, having done nothing but what was our duty. But doing this above our duty, is eminently meritorious. |
| 10. God seeth no sin in his People: that This must on the Antinomian grounds, be as true of the Elect infidels, as of believers: seeing they make them equally to have fulfilled and satisfied the Law in Christ. is, none that is formally sin (say some) because the Law being dead to them, and fulfilled and satisfied in Christ, there can be no sin, where there is no Law in force. Or (as others) he seeth no sin in them, as theirs, but as Christs, who undertook it, and hath born it: Or, he seeth no sin in them, so as | 10. GOD seeth not the transgression in Jacob, or sin in Israel, which Idolaters without the Church do live in: Nor the Reigning sin in Saints, which he seeth in the wicked: because it is not in them. Nor doth he see their sins, as unpardoned, when men believe and repent: Nor impute the sins of such to their condemnation. Nor doth he observe iniquity in his people, in rigour of Justice, to take them at the worst, and use them as they deserve. But he seeth their sin to be sin, and to be their sin, and not Christs sin: and he seeth them by it as defiled in themselves, and less excellent and ami…ble in his sight: and therefore he | 10. EVery Believer is totally unpardoned, till he be baptized: and for every mortal sin after Baptism, he is unpardoned till he have confessed it to the Priest, and made satisfaction, and received Absolution. Every mortal sin committed by the Regenerate, (and such they do commit) doth put him in a state of damnation again, and long may he lie in that s…ate before |
| to impute it to them at all, that is, so far as to be their sin, or to esteem them to be thereby guilty of death▪ | would have them leave those sins, and he will purge them from them. And he seeth their sin, as deserving his wrath, and their eternal death, and making them guilty thereof, that is, obliging them thereto, till he pardon them: and so far as to inflict on them some of his wrath in Castigatory penalty: And thus far he may be said to impute sin to them; though not to their condemnation▪ | recovery; yea perhaps never recover, but perish in it. And venial sins must be satisfied for, by suffering the pains of Purgatory. |
| 11. THe afflictions of the Elect (say some) or Believers (say all) are not Punishments at all: nor is sin the meritorious cause of them, but only the occasion, as being the disease which they are appointed to heal: therefore we must not bewail sin as the cause of such sufferings. | 11. THe afflictions of Believers are not the effects of the rigorous Justice of the Law of Works, as unremedyed: Nor are they from Gods hatred to the person, nor intended to his destruction, or more to his hurt then good: But yet they are chastisements: and all chastisements are punishments: and sin is the meritorious cause: and they are the Execution, and for the Demonstration of Paternal Justice: and to the hurt of the sinner; though that hurt be sanctified to his greater good. | 11. GOd punisheth Believers in Revenging justice, for satisfaction for their sin, and is satisfied by such sufferings. And he oft intendeth their destruction by it, when they fall into mortal sin. And in Purgatory their torments must be proportioned to their sin, as to the temporal punishment. |
| 12. SHould God inflict on the Elect, (though infidels) the least punishment for sin, he should be unjust; as punishing twice for one sin, seeing Christ hath fully satisfied for it already, else we might say also that men may be damned for sin, though Christ fully satisfied: for the degree of punishment varies not the case, as to the injustice in it self. | 12. GOd doth most undoubtedly punish for those sins that Christ satisfied for: Yet is he not unjust in so doing. The fulness and sufficiency of Christs satisfaction must be denominated by its ends, to which it was made. And it was never Christs end in giving satisfaction, or the Fathers end in Accepting it, that the redeemed should be liable to no degree of punishment (nor that they should be pardoned before Faith): therefore Christs satisfaction was full and sufficient: though we be chastised, yea and threatned conditionally with eternal death. (Yea though some that he satisfied for, do perish for unbelief.) | 12. GOD being absolute Lord, may notwithstanding any thing in his Laws; torment his most innocent or Godly people eternally in Hell, without injustice, (say some.) And he will make true Believers satisfie here, and in Purgatory for their own sins, though Christ hath satisfied for them, and they had interest in Christ by faith (say others.) |
| 13. PReaching Repentance, and Humiliation, as necessary means to pardon of sin, is a Legal preaching, and not a preaching Christ and the Gospel. | 13. THe Law of pure Works, taught not Repentance as a means to pardon, nor required any but despairing Repentance: for it gave no hope of pardon. To preach Repentance therefore as a means to pardon, is not to preach that Law, but the Covenant of Grace, and Christ, that gives Repentance to Israel, and Remission of sin. | 13. THE Gospel requireth our Contrition for satisfaction to Gods Justice for our sin, and to merit de Congruo, our first Justification, and de Condigno, our second Justification. |
| 14. TO preach Damnation, and to preach Works, and put men upon Doing for salvation, is to deny Christ and the Gospel, and to be Preachers of the Law. To preach the Gospel, is only to Declare the satisfaction already made by Christ, and that all the Elect are pardoned thereby, and to propound this to be believed by them. | 14. TO tell men that they fell under the guilt of damnation by sin, and lie under it still, till they Repent and believe, and so be delivered by a pardon through the blood of Christ: this is to preach as Christ and his Apostles did: Not to set up the Law that is taken down, but to tell men how far the Law is not taken down, nor its first sentence reversed. And the Gospel prescribeth Doing for salvation, as well as the Law, and must be so preacht, and obeyed by all (at age) that hope to be saved. | 14. TO preach the Gospel (say the Socinians) is but to declare the person, and Doctrine, and example of Christ, and call men to Obedience, that God may pardon them. To preach the Gospel, (say Papists) is to tell men that Christ hath satisfied and merited to procure us a power to merit Life for our selves, and to satisfie for the temporal punshment of our sins. |
| 15. JUstifying faith is but the Believing that our sins are already pardoned, (from eternity, and on Christs satisfaction) before we believe: or it is the Apprehension of Gods special Love to me in particular: Or it is the Receiving | 15. IUstifying faith is not the Reception of the knowledge or sense of our former Justification, nor the belief that our sins were before actually pardoned, or that now they are so. But it is the true belief of the Gospel, and the sincere Acceptance of Christ, as he is offered therein; that is, of Chr…st as Christ; that is, As the Son of God that hath given | 15. JUstifying faith is not the Believing that Christ hath satisfied for sin, nor the acceptance of him or pardon as on that account offered: but it is the Obedience to the teaching, Laws and example of Christ (say the Socinians.) Justifying-Faith |
| of Gods Justifying Sentence in my own conscience, whereby he gives me the feeling or knowledge of my former Justification. | himself a Sacrifice for sin, and offereth himself to me to be my Saviour, from the guilt and power of sin, and eternal damnation, and to give me eternal glory, and to be my Teacher, and my King in ruling me in order thereto. Men are not called to believe first that they are Justified▪ but to believe for Justification. | is the Assent to the Truth of Gods Word, whereby our hearts are wrought to Charity and Hope, and so to the obedience of Gods Law, and this is the matter of our Justification (say the Papists.) |
| 16. IT is Legal Preaching to call men to preparations be for they Believe (with the Faith afore described) as if a man could come to Christ too soon: or as if God would not Accept him unless he bring the Price of humiliations in his hand. To tell men, I can give you no assurance that you are pardoned, or I cannot perswade you to believe you are pardoned, unless you repent and forsake your | 16. NO preparations are required as a price to buy Christ or pardon. Yet no man can take Christ for pardon, that feeleth not himself in Law condemned: nor for his Physitian that feels not himself sick: Though the feeling also come from Christ▪ yet that which is before Faith, comes not from Faith, nor Union with Christ, but from Christ to draw us to Faith and Union. And if these apprehensions of sin and misery, be not deep and effectual, Christ will be neglected, and never received according to the nature of his office▪ nor to salvation No man can come to Christ too soon: …ut men may believe that they are Justified too soon; and they may be hindred from coming to | 16. MAny and long preparations are necessary (say the Papists) to our Justification, to procure it by way of Merit of Congruity. And when men are Justified, they can have no Assurance that they are Justified, but a probable conjecture: It is a dangerous thing for men to be confident that their sins are pardoned: such perswasions will bring them to security, and drown them in sin: A |
| sin; this is to preach a Legal Gospel, and to call men to Faith, if they have the fruits of Faith already. (As if all preparation were a fruit of Justifying Faith! or as if Justifying Faith, were a Belief that we are Justified! which is not true.) | Christ, for want of feeling the need of him; and that even when they think they are come to him. Men must Accept of Christ as he is offered, as soon as possibly they can; but they cannot so accept him at all till they feel themselves lost, and under Guilt. We may believe to Justification, before we actually forsake sins of Omission in our lives, though not before we forsake it in heart. But we cannot know that we are Justified, till we forsake sin in heart and life. | Godly doubting and uncertainty is far better for us: for that will keep us humble and watchful, and fearful of sinning, and therefore no man should presume to say, he hath Assurance. |
| 17. IUstification by Faith is but the Reception of Gods Declaration to our Consciences, that we are justified before: or the knowledge or feeling of our former Justification. Or (say some) a Work of God begun from Eternity, or at Christs death, and now terminated in our Consciences. We | 17. IUstification▪ or the knowledge or sense of pardon in our Consciences, is after that Justification which is by Faith in the ordinary sense of Scripture. Justification by Faith, is in foro Dei; that is, It makes a change in our Relation, the Law of Grace Justifying us from whatsoever we were guilty of: And what the Law doth, the Law-maker doth by that Law. We are by Faith 1. Constituted Just in Law-sense by the pardon of our sins. 2. And thereby Virtually Justified by sentence, because the Law | 17. IUstification (say the Papists) is only the Infusion of charity, and so other habits of Grace into the soul, whereby it is made Really righteous in the sight of God, and deserveth eternal Life: Or (as others) it consisteth partly in the Remission of sin, and partly in our Inherent |
| were before pardoned; the obligation to punishment (that is, Guilt) was dissolved: That which Faith doth, or God by Faith, is but to bring the knowledge, feeling, and comfort of it into our own consciences, where God erecteth a tribunal and Absolveth us. | is Norma Judicii. Justification and pardon are either the same, or performed at once, and by the same way and means: But Pardon is certainly an Act of God, as Rector, by his Pardoning Act, or Law of Grace, or Promise (which are all one) And a further Justification there will be by sentence at Judgement. And the Justification in Conscience, though a pretious mercy, yet is in excellency and necessity far below both these, and oft long after the former. | Qualifications, and that either coordinatly, or else Inherent Righteousness hath the precedency, and is most principally meant by the term Justification. |
| 18. BElievers must not pray for pardon of sin, in any other sense then before mentioned, that is, for pardon in our Conscience, or the knowledge and feeling of former pardon: Else they imply a falshood; as if they had not the thing they ask already: and so deny Gods Grace, in begging that which they | 18. THe Lord our Saviour and Judge hath taught Believers to pray for Pardon of sin, and not only for the knowledge or feeling of pardon in our Consciences. Yea daily must we pray, forgive us our trespasses: And in so doing we pray 1. That God would continue that pardon he hath given us, (Prayer being the means of that continuance.) 2. That he would give us a renewed pardon for every renewed sin which we daily commit: to which also prayer is a means. 3. That he would not execute upon us any temporal punishment further then is necessary to our good▪ and which he will not sanctifie thereunto. | 18. NO Believers must presume that their sins are certainly pardoned already, and therefore they must daily pray for the pardon of all former sins, with the same minde as if they never had been pardoned, seeing it is unknown to them, whether they be |
| have received, and should be giving thanks for. Their sins were all pardoned on Christs first undertaking to satisfie (By this Rule no unregenerate man neither may pray for Pardon. For if he be Elect, Christ bore his sins, and they are pardoned: If not Elect, it is impossible, and not fit to desire God to pardon them without satisfaction. And because they know not whether they are Elect or not, they know not whether they may pray for pardon or not. Besides that they say the wickeds prayers being abhominable, we must not put them upon prayer. So that no man must pray for pardon, but only sons for the feeling of it.) | That he will not withdraw his Spirit, and give us up to our own hearts lusts. 4. And those Believers that know not themselves sincere, and actually pardoned at all, do pray that God would pardon them, if they are not pardoned; and clear it to them if they are. Much more evident is it, that unbelievers, though Elect, should pray for pardon; For as they are unpardoned, so their disability will not excuse them from duty. Simon Magus was exhorted to pray that the thoughts of his heart might be forgiven him. Though they cannot call on him on whom they have not believed, yet is it their duty both to believe and pray. And they may by common prayer call on him on whom they believe, but with a common Faith, which may be better then nothing. The Spirit which helpeth our infirmities, teaching us to pray with groans unexpressible, doth impell us daily to pray for pardon, even before God, as well as for holyness. | or not: and that not only to weaker Believers, or to the most, but to all that have not some special extraordinary revelations to assure them of it. And with prayers for pardon, they must joyn meritorious Works, as Almes-deeds, and the like, together with satisfactory penance, Pilgrimages, &c. to procure pardon. And they must seek Indulgences and pardons from the Pope. |
| 19. BElievers must not pray▪ twice (at least say some, that would be more moderate) for the pardon of one and the same sin▪ because if it were not pardoned from eternity, nor at Christs death, Yet at the utmost it is pardoned on our first believing and begging pardon. It is therefore unbelief to pray again for the same thing, as if God did not grant it at the first, when he hath promised to give what ever we ask. It is the work of faith therefore, to take men off their praying for pardon of old sins. | 19. BElievers may and must pray for the pardon of one sin many times, even of the sins of their youth and unregeneracy, till they dye. 1. Few Believers reach assurance of their own sincerity in the Faith: and all those must doubt as much of the hearing of their prayers, and of the pardon of sin, as they doubt of their sincerity: All those therefore must pray for pardon, as is aforesaid. 2. All must pray for the continuance of former pardon for the sins of their youth. 3. All must pray for that pardon or Justification (as it is more properly called) that shall be by the sentence of the Judge, at the last day, and this in respect to all sin past, yea though they were never so certain of being so justified. 4. We may pray against such temporal Judgements as may be inflicted for sin, when the eternal punishment is pardoned: (as in Manassehs case is plain) I do not think a sincere Christian can be drawn from praying for pardon, even of past sin, though he were so overcome by reasons against it, that he were not able to defend what he doth. | 19. THE Pope or any Confessor may impose on a sinner the saying of so many prayers a day, at such hours, in such words, and that for many years, and that as a necessary means to the pardon of some one sin. He may also appoint him to go to the Lady of Lauretto's Shrine, or some other, to pray so oft, and to pay such summes of mony for indulgences, and the sin shall not be pardoned till that be done: No nor (in some cases) till the soul have suffered in Purgatory, or be helpt by the prayers of the Saints in heaven. |
| 20. ALL sin past, present, and to come, is pardoned at once: pardon being not imperfect, but one perfect instantaneous act: he therefore that is once pardoned, needs not seek again for pardon. | 20. NO sin to come is actually pardoned, it being no sin, nor capable of actual pardon: Though future pardon be certain, and in Causis, (which some …all a Virtual pardon, but scarce well) yet it existeth not. Pardon is perfect in its kind, when all sin is pardoned, though that which is not yet sin or guilt, must have a future pardon, when the necessity ariseth. | 20. THere is no actual pardon till the end of this life, God holding all in suspence till them, some are not pardoned till they have satisfied in Purgatory. |
| 21. CHrist hath fulfilled for us the Conditions of the new Covenant, as well as he hath satisfied for our breach of the old. And therefore when we are in doubt of the sincerity of our Faith and Repentance, we must say, Though I have not Faith or Repentance, yet Christ had: He hath Repented and Believed for me, and therefore I am safe. All our Righteousness is out of our selves in Christ, and | 21. CHrist hath satisfied Gods Justice for all the sins of them that shall perform the Condition of the New Covenant: but he neither satisfied for any mans final non-performance of those Conditions, nor did he ever perform those Conditions for us, but causeth all his chosen to perform them themselves: Christ was not capable of those very acts, which we call Evangelical Repentance and Faith: He was not converted from sin to God and holyness, who had no sin. He could not believe on himself for pardon and salvation, nor accept himself as an offered saviour to himself. If the contrary Doctrine were true, Infidels may | 21. IT was never the intent of Christ, to do or suffer any thing as in our stead, but to give a holy Rule and Example, to enable us to do it our selves; so that it is possible for us not only to believe and Repent, and obey sincerely, but to be perfect without sin, and fulfill the whole Law, yea and to |
| therefore our Faith and Repentance must be sought in Christ, and not in our selves: (It is but some few of them that hold this horrid point.) | comfort themselves that Christ hath believed for th…m (if it be not a contradiction) and impenitent persons that Christ hath Repented for them. But the performance of the Conditions of the new Covenant, is that which Christ hath reserved (in his satisfaction, obedience, and legislation) for our selves to do. | do much more in works of supererrogation in obedience to Christs Counsels. |
| 22. WE must believe that we are in the special favour of God; but not question whether this our Faith be true, any more then we must question Christ himself: If it be the work of the Spirit to cause us to believe, we do but abuse the Spirit in questioning his works. | 22. IF all must believe Gods special favour, and none question the truth of their faith, then most must presume to damnation, and believe that which is false. All wise men that know the deceitfulness of the heart, and the weight of the Case, will be diligent to make sure their calling and sincerity, and not trust such hearts too easily. Yet should all Christians do far more to get and act Faith, then to try whether they have it; and many erre in spending that time in questioning Grace, which were better spent in using it, and labouring to get or increase it. | 22. IT is the most pious and safe course for to live in doubting of our own good estate, and not to presume that we have true Grace. It will but make us like the Pharisee, to say, I thank thee Lord that I am not as other men! when the doubting Publican shall be Justified before him. |
| 23. IT is a Legal deceitful way to gather our Assurance by marks of Grace in our selves, it being only the witness of the Spirit that can assure us, and Faith that can apprehend it. It is to lead a man for comfort from Christ to himself, and to give the Spirits office to our own Graces; Even Faith it self may not be used as a mark of Justification, but as an Instrument to apprehend Iustification, and so to assure us by the very believing that we are justified. | 23. Scripture requireth us to try our selves, whether we be in the Faith, and Christ be in us? and delivereth many marks to that end: as John 3. 20, 21. 1 Joh. 1. 7. and 2. 5, 6, 10, and 2. 3, 10, 14, 24. and 4. 7, 16. &c. and maketh large descriptions of the Godly, by which they may be known, Psal. 1. and 15. Rom. 8. 1. to 14. It is therefore disobedience to God, not to try by marks of Grace: a grievous sin against Gods Spirit, to judge all its Graces to be such common things, that they will not difference the Justified from other men, and to judge Gods Image so contemptible a matter, and to think that the great salvation of Christ, by which he delivereth his people from their sins, is so common or small a thing, is a great dishonour to Christ. Yet we should take heed that we make nothing to be sure marks of Grace, but what God hath made such: Of which Faith is the chief: Having first believed to Justification, we must review that same belief, as a mark by which we may know our Justification. | 23. PApists and prophane men agree in this with the Antinomians, and say, that no man can tell by any Graces of God within him, that he shall certainly be saved, but have some hopes. Yet in other respects they overvalue mens own qualifications and actions, taking them as meritorious, and as if they were of such worth, that God should do them wrong if he should not save them who are so qualified; specially their more costly Works, as Almes-deeds, Sufferings, &c. |
| 24. IT is legal and carnal to fetch our comfort from any thing in our selves. We cannot rightly believe in Christ, unless we so disesteem all Righteousness of our own, as to account it dung, and not to fetch comfort from it, nor to argue our troubled consciences into Peace, from it. He that will quiet a troubled conscience by any Righteousness, Graces or Works of his own, doth make void Christs Righteousness, wch will stand alone, or not at all. To look at any thing in our selves, is to depart from Christ. | 24. NO man must fetch comfort from graces or duties as meritorious, or satisfactory to Gods Justice, or in any Co-ordination with Christ, as taking the least part of his office or honour. But in subordination to Christ, as being tokens of his Love, and his Image on us, and Conditions of his Promise, and duties of his prescribing, and a righteousness subordinate to that of Christ, and well pleasing to God, so we may take comfort in them, and so to lead men to Christ for comfort, and to graces and duty for comfort, are so far from being contradictory, that they must go together; or one follow the other. He that takes comfort in Christ more then others may do, must have some reason in himself for it that others have not: Believing in Christ, loving Christ, and obeying Christ, are not denying or forsaking Christ: nor to see that we have so done, and thank him that enabled us, and rejoyce therein as a token of his love, and as a part of our salvation, this is not to desert his righteousness. If obedience be against him that we obey, then disobedience should please him. | 24. ALL that will have true comfort, must merit it by their good Works: and to them must we look as the cause of our pardon and Acceptance with God. And when any trouble for sin doth seize upon the conscience, we must make God satisfaction by voluntary penalties, or look to such merits and satisfaction already made. Yea the opus operatum, the bare action of a duty, yea our voluntary worship, may please God and appease his wrath, and procure us Grace. |
| 25. IT is a carnal and legal course of Ministers, to put wicked men upon duty: particularly upon Prayer, seeing the Prayers of the wicked are abhomination to God; and we must not perswade men to offer God an We exhort men to put up such prayers as are not abhominable. …hey are abhominable by accident, because not such as they are required to put up: and not to pray will be more abhominable then some prayers of the wicked are. abhominable thing (how far the prayers of the wicked are abhominable, or not, I refer you to what I have said in my Directions for Peace of conscience. | 25. ALL wicked men are under Gods Government, and owe him Duty, and as they ought to perform it, so we ought to press them to it. There are som… Duties which wicked men are to perform towards the getting of Grace, as hearing the Word, Reading, Consideration, begging of Grace, &c. of these there can be no doubt. And they that say we may not exhort the wicked to pray, may as well say we may not exhort them to cease being wicked, and to desire to be better: for desire is the Soul of prayer▪ and we never exhort men to pray, but we exhort them thereby to desire the thing they pray for, and not to lye and dissemble. And Peter exhorted Simon Magus to pray▪ A praying soul is returning (at least) to God. Therefore we may bid them pray, as well as return; and when we exhort them to any duty which is proper to believers, as to delight in God, &c. we do thereby exhort them to cease being wicked, that they may be able to perform it. Inability in them Justifieth them not. | 25. SOme carnal preachers do indeed bend all their endeavors to draw wicked men to outward Reformation, and labour not to convince them of the evil of their hearts, nor to change their states, and humble them, and bring them over to Christ, as if there were no difference but outward, between man and man: Being themselves unacquainted with Gods sanctifying Works on the Soul, they preach but little and coldly of them to others: and these go into the Contrary extream from the Antinomians. |
| 26. IT is a carnal and legal course to do any good, or avoid evil for fear of Hell, or for a Minister to perswade men so to do. The Spirit of the Gospel is a Spirit of Love; and it is fitter for a Slave to fear the tormentor, then a childe or free subject. To forbear sin for fear of Hell, is to sin more, and a mark that men have yet but a Spirit of bondage. | 26. THe Predominant affection in Christs Kingdom should be Love: and the more any man doth all from Love, and the less he needeth fears of Hell, the better he is; and Ministers should do more to draw men to the Love of God in Christ, and to that end, present him as lovely to them, then most do. But yet 1. God hath made a Hell. 2. Threatned a Hell to all, if they forsake him. 3. Put the Passion of fear into our natures, for himself and for our good. 4. And sanctified it by renewing Grace. 5. And commanded us to use it on this object. 6 And leaveth the best men on earth so Imperfect in love, that they have need of fear to excite and restrain them, where love is defective. 7. And all Christians living can say by experience, that fears of Hell hath done them good. And therefore it is a duty to fear Hell, and to perswade men to it: and Scripture guideth us in this way. | 26. SOme Preachers in practise run in the extream Contrary to the Antinomians, and preach so much of the torments of Hell, and so little of the Love of God, and the blessedness of enjoying him, or the Riches of his grace in Christ, that they do not excite men to have any delightful loving thoughts of God, but imprint upon mens minds, apprehensions of him, as a terrible tormentor and enemy to mankind. |
| 27. IT is a mercinary, servile, and sinful | 27. THey that have not the life of Grace, must use Gods means to get it. They that have it, must act | 27. THose go in the contrary extream, that |
| thing to act for life and salvation; or to make the Reward the end of our duties. We must act from life, and not for Life: Nor must any teach otherwise. | from it: but as they yet want more grace here, and glory hereafter, so must they seek what they want. Were it sinful to act for the Reward and Crown, God would never have propounded it to us, as our end and great motive, and commanded us to seek it. …f we may not act for the Reward, then not for God: for God is our Reward: This errour subverteth the substance of Gods Laws, and is a deadly enemy to a good conversation, and to salvation, and utterly intollerable among Christians. | say, Wicked men may merit the life of Grace of Congruity, and the just Merit the life of glory of Condignity. And that say, Men may so use well their natural gifts, or common Grace, as that God is obliged to give them supernatural or special Grace. |
| 28. GOD cannot hurt an Elect person, and therefore we may not once fear that God will hurt us: Nor may Ministers teach men to fear it. | 28. GOD will not damn an Elect person, and will do him good by his Castigatory hurts. Yet God will oft hurt us, that he may do us good, and permit us to hurt our selves by sinning: and he can hurt us to damnation, though he will not, and his means of our escape, is, to cause us by fear and care to prevent the causes of it. | 28. NO man can be assured of Gods special favour, or of his salvation at least: and therefore all men ought to doubt and fear Hell, as such as have no assurance to escape it. |
| 29. HOw gross soever the sins of a Believer may be, and how | 29. IF men live in the ordinary practise of gross sin, or impenitently in any known sin, they ought to judge that they were never justified: | 29. THE antient Fathers, and after them the Papists, |
| oft soever committed, or how much soever he may neglect God and duty, he ought not to question his Justification. For that were to make God as mutable as sinners, and to unjustifie us as oft as we fall into gross sin: as if his love did change, or our states change as our actions do: we ought to believe we are pardoned in the very act of Adultery or Murder. | If a believer fall into gross sin, specially oft, and into the greatest measure of negligence that may stand with sincerity, he shall lose the assurance of his Justification, whether he will or no: and he ought to conclude, that, If he Repent not, he shall perish, and be unjustified again. For the certainty of our persevering-Justification, is joyned to the certainty of our perseverance in Faith, Repentance and sincere Obedience. And therefore a Believer in so low condition, may be bound to question his pardon for those particular sins; yea so far to question his state of Justification, as to try it afresh, and get the clouds and veil removed which his sin hath drawn over his Graces, and the face of Gods love. | run in the contrary extream. Eusebius cites (approvingly) Origen, saying, that to be sure that a man shall continue honest, and to be honest are contradictory: for if he once take himself sure, he will neglect that honesty that he thinks he is sure he shall not lose. For no man can seek to avoid an evil, that is not possible for him to fall into. Therefore we ought still to doubt of our salvation and continued Justification. |
| 30. a THOSE Preachers that set Believers on Confession of sin, and Humiliation, and heartbreaking for sin, | 30. IF we confess our sins, God is faithful and just to forgive us: and we must humble our selves under the mighty hand of God, that he may lift us up. He delighteth in the humble and contrite Spirit, and such as tremble at his word, | 30. THose on the contrary extream to the Antinomians, set men on Confessions, Penance, and Contrition, as Meritorious |
| are legal Preachers; and those are legal Professors that practise it: at least if it be for pardon, that they confess and Repent. | Blessed is he that feareth alwayes: blessed are the poor in Spirit, and they that now mourn: He that hardneth his heart, or hideth his sin, shall not prosper. | or satisfactory to Justice, in Co-ordination with Christ: or say nothing to lead men up to Christ, as the propitiation for sin. |
| 31. THey are legal Preachers, and renounce or derogate from the righteousness of Christ, who do tell men in times of Calamity, that they must humble themselves for the appeasing of Gods wrath; and if they would have God Reconciled, and Judgements removed, they must lament their sin, and amend their lives: and if they have robbed or defrauded any, there is no Remission, without Restitution, where it can be | 31. ALL our humiliations, restitutions or reformations, can make God no amends for our sins, nor merit his favour▪ That was only the work of Christ. Nor is there any change in God, when he is reconciled, or his wrath appeased even by Christ himself. Yet as God will not pardon all our past sins, and justifie us at first, without Repentance and Faith as Conditions; so he will not give us a compleat Remission of particular sins, where they are known, (especially greater sins) without renewed Repentance and Faith, and forsaking of the sin, and so of Restitution in case of known defrauding, where it may be made. It is therefore a Ministers duty to call▪ men to humiliation as a means of Gods actual Reconciliation, the appeasing of his wrath, and the averting of his Judgements, and hath abundant warrant in the word of | 31. THe Merits of Christ do not reconcile God to man, nor turn away his wrath; but only purchase to men a power of doing those works which of their own Condignity do merit Reconciliation and freedom from judgements. And therefore all they that will escape or avert the wrath of God, must satisfie his Justice themselves, and merit his favour. Which may be done by saying so many Pater Nosters in a day, |
| made, and is known to be a duty! As if all sin were not pardoned before we were born, when Christ hath satisfied for it! or as if God did forgive to day, those that he was offended with yesterday! or as if our Humiliation, Restitution or Reformation, could do any thing to appease Gods wrath, and procure forgiveness before God, which was the work of Christ. | God: But not to say, that these are proper causes of appeasing Gods wrath, or of Reconciliation, nor do it in the same kind as Christ doth is: but in subordination to Christ, and as meer Conditions, without which the causes will not produce the effect. | and repeating the the name Jesu so many times in their prayers▪ and carrying▪ the Relicks of Saints, and praying to them and fasting, and wearing sackcloath so long, hearing Masses, &c. |
| 32. THe Law of Christ doth not threaten eternal damnation, but only temporal Judgements. Believers are under no Law that threateneth damnation. | 32. THE Law of Christ threatneth damnation; the not-pardoning of sin, the non-liberation from the damnation we were under; and a far sorer punishment, in degree. But because it threateneth this only to them that believe not, nor Rep…nt, therefore this shall never be executed on the penitent and believers. | 32. THE Law of Christ doth not onelyonly threaten damnation to Believers if they fall away: but doth procure the Execution upon many who do fall away. |
| 33. WHen we pray, in the Lords Prayer, Forgive us our trespasses, we must not mean it of remitting the eternal Punishment, but only the temporal: For we are wholly freed already from the eternal. | 33. WE must daily pray for pardon of sin in respect to the eternal punishment, because sin is not pardoned till committed and repented of; and not yet remitted by publick sentence. Prayer for pardon is one of Gods means thereto. And me thinks the Antinomians should think the perfect satisfaction of Christ hath as well remitted the temporal punishment as the eternal. | 33. WE must not be confident that our sins are forgiven as to the eternal punishment, but live in a doubting of it, and seek it as not done: and the temporal punishment is not forgiven, but we must bear it here or hereafter. |
| 34. WHen life or any benefit is promised on Condition of any Moral duty, then we must understand it as the voice of the Law of Works, and not of Grace. | 34. GOD doth make nothing the Condition of life on our parts, but some Moral duty: Faith and Repentance are moral duties: though not only as others, but have an eminent fitness for their offices, which is an eminent moral excellency. Actions as meerly Physical, are not fit to be Moral Conditions of a Promise. | 34. THe terms on which life is still propounded to us, is to fulfill the whole Law of God; and he hath given us no Law which we cannot fulfil. And if we do more then is commanded, we shall merit more abundantly. |
| 35. GOod works are not via ad Regnum, the way to the K…ngdom above; Christ only is that way: but they are signs of Faith, and the way of the Saints, who are Christs spiritual Kingdom here (If Works be marks of true Faith, why was the use of marks before denyed, and is by the same men.) | 35. FAith, Love, Repentance, New Obedience, are the way to the everlasting Kingdom of Glory: Christ is the only way of one kind, that is, as Satisfier and Meritor, as Mediator between God and man: But Conditions on our parts are another way: and Christ is no such way at all. It is dangerous blindness when men cannot see how the necessity of Faith and obedience stand subordinate to Christ, as being the means by us to be used for salvation, but men must make them inconsistent as means, as if Christ our King excluded obedience, or his sacrifice excluded all means on our parts. | 35. OUR works are the meritorious way to salvation, and Christ is but the way to that way, or a procurer of those Meritorious works of our own. And they that deny this, are enemies to good works, and friends to licentiousness, and their Doctrine traineth men up in a vitious life. |
| 36. COnversion is the work of the Spirit only: the word is a dead letter, and not the Instrument of the Spirit in our conversion: for God doth not create by Instruments, and conversion is a creating, in which | 36. COnversion is the work of the Spirit by the Truth: Though the word be not sufficient for conversion without the Spirit, yet the Spirit worketh by the word. The truth of God revealed in the Word, is as the Seal, and the Spirit as the hand to Impress it on our Souls, which are as the Wax to receive its Impression, that Gods Image may be stamped on us, and his Laws written on our hearts. | 36. THE Spirit of God doth convert us, only by giving us the moral suasions of the Word, which are so resistible, that when God hath done all, he leaves it to our Free-Will to turn the Scales, which |
| we are meerly passive, and the Spirit alone doth all. | God may use the Instruments to create a quality (at least), such as Grace is; and to excite us to holy acts. | sometimes maketh Gods Grace effectual, and sometime frustrates all. |
| 37. IT is the course of legal Professors, unacquainted with the Spirit, to set themselves on tasks of duty, before the Spirit moves them to it, and to work their own hearts to elevations of Faith, Love, Sorrow, Joy, Heavenliness, &c. which is but a framing to themselves something like the Graces of the Spirit, and then taking up their comfort in it, and bowing down to Idols of their own making. Whereas we are so meerly passive in all, that we must but wait the Spirits motions, | 37. THe work of the Spirit, is to set us a working according to the word: which he doth by making us willing: and that is by shewing us Reasons to make us willing, and holding our thoughts on them by sober Considerations. When therefore men endeavour not themselves to act their own Graces, but idly say they wait for the Spirit, it is a sign that the Spirit doth not excite them; and when they are acted by irrational Impulses, they have cause to question whether it be by the Spirit of God: And when men can set themselves a work in believing, loving, considering, &c. it is a sign the Spirit is operative, in first exciting them thereto. The Spirits workings, and our strongest endeavours must go together, and not be feigned inconsistent. Else God would not have commanded our endeavours. Holy actions are no… the less the Spirits, because they are ours, but they cannot be from the Spirit but by us, nor by us but from the Spirit. We must do what we | 37. IT is but a fancy and delusory conceit to dream of any special excitations and assistance of the Spirit, distinct from that of the word and providences: Nor doth the Spirit any thing therein but to give us those means. It was only for the confirmation of Christian Religion in the Primitive times, that the Spirit was given; but since then, God leaveth all to be done by the word alone, which that Spirit then sealed, and by Providence, and mans free-Will. So that |
| and act when he moveth us, and not run before him, nor endeavour to hammer out graces, and duties our selves, least we make our selves our own sanctifiers, as well as our own Saviours. | can in commanded duty, and wait for the Spirit in obedience, and not in idle disobedience. Duty is duty, whether the Spirit move or no: and our quenching it may be a cause that we want it: and its help oft comes in most in the midst of our own endeavours. We must not therefore forbear duty, for want of the motions of the Spirit: though we may set on it, and be the longer in it when the Spirit doth move and help us. | the giving of the Spirit is long agoe ceased, only fanaticks conceit they have it. |
| 38. HUmane learning is a vain thing and an Idol to be demolished, and an enemy to Divine truth: No consequences drawn by mans reasoning are of any force. Humane Teaching is needless to Believers. The Spirit is their only Teacher, and the Law is written on their hearts; and therefore they need not teach one another. | 38. ALL truth is Gods: naturally and supernaturally revealed, are revealed by him: men that have received it, are bound by the Law of nature to communicate it orderly to others: and it is nevertheless Gods, because men teach it. It is impious ingratitude, and idolizing of men, to call any true knowledge of God or his Works, Humane learning, so as to deny it to be of God, who is the Father of lights, from whom cometh every good and perfect gift. All is true that follows from a truth, by true reasoning: The Spirit teacheth by the word, and by men, or else God would not have commanded men to teach, and that in season and out of | 38. THe contrary extream to the Antinomians is followed by many unsanctified learned men; who think learning sufficient to give them a saving knowledge of Gods truth, and do study for learning all their lives, but never heartily pray for the Spirit an h…ur: That are proud of that knowledge which will condemn |
| The Spirit will have no sharer in his work, no more then Christ will have in his. | season. True Christians shall not have need to be taught to know the true God from Idols, for they are all taught this of God, and do already know him from the least to the greatest, else they could not be Christians: but they need further teaching to know him better, and to know his will. | them, and do scorn at the sanctity which would save them, and make the very name of the Spirit a derision. |
| 39. BElievers are United to Christ with the same kinde of Union, as the Divine nature of Chr…st is to the humane, and as Christ is to the Father: and therefore all that is his, is theirs, and all that is theirs, is his: They are therefore perfectly righteous and holy in Christ. | 39. BElievers are one with Christ Relatively, as husband and wife, the Head and Members of a Political body: and one by some similitude of natures, through the Spirits indwelling and working; and united in affection of love; and in interests partly: and one in Judgement, so far as we are sanctified, holding the same truth that Christ hath delivered us. But to say that we are one natural person with Christ, or one God, or that our sins are his, and his holyness is really ours, are no less then Blasphemy, and horrible pride. | 39. THose err on the other hand that are ready to deride Christians when they speak of such a Union with Christ as the Scriptures mention: Not savouring or desiring after the Priviledges of the Saints: As if we made our selves Gods, by making Christ our Head and Soveraign. |
| 40. BElievers are already saved, so far, that there is nothing behind, but | 40. BElievers are fully Ransomed, partly sanctified, and justified from all past sin, but not from all future sin, nor sentencially justified at Judgement. And therefore | 40. THE contrary extream is maintained, both by the Papists that must |
| manifestation for their comfort: and thankfulness to God that hath saved them. If they sin, it is not they but sin in them; and in the Spirit and in Christ, they are already perfect. It is a debasing of Christ and free Grace, and the Priviledges of the Saints, to feign them to be so imperfect, that they must yet have more pardon, and increase in favour with God, when they are perfect in Christ, in whom only God seeth them, and not in themselves. | though in some respects their Justification may be said to be perfect; yet properly and absolutely it is not perfect. Much of their sanctification also, and their glorification is yet behinde. He that thinks that heaven addeth nothing to us, but manifestation, and not any personal perfection, may think he is in heaven when he thus dreams of it; but we look for a better heaven. Gods Kingdom before the fall, was, and his Kingdom in glory will be a Kingdom of perfect subjects: But it is the nature of the Sons Kingdom of Grace here, to be a Kingdom of …mperfect ones (even in respect of pardon, as well as sanctification, what ever some say): As it is Christs office to be a Physitian, so his Church is an Hospital, and every member sick and weak. Let thy glorious Kingdom therefore come, O Lord, where all imperfection shall be done away, and let my soul wait in prepared longings after it. | have us dye in sin, and satisfie in Purgatory; and by prophane men, that will not believe that any do or can attain to that holyness that God in Scripture makes necessary to salvation, and common to all the saved: but they perswade themselves, because they have it not, that none have it indeed, and that all that pretend to it, are but proud dissembling hypocrites, and hate them, and deride them therefore as such, and so encrease their own damnation. |
I Have now shewed you what I mean by Antinomianism, that Mr. E. and Mr. Cr. may be proved false Accusers, who say, I mean Antipapistry: And I have shewed you what I take to be the Truth, that they may not say, that my minde is Popish, while I only accuse other mens opinions, and conceal my own: and I have added the contrary extream to Antinomianism, least any should run from it, into as bad an errour: and that you may see how Christs Truth is crucified between these two thieves, that would rob him of his Glory, and men of their safety and Peace, while each pretendeth to the only way of Asserting and Vindicating them. I know some of the opinions that I here call Antinomian, are more properly Familism, and are not held by ordinary Antinomians. Yet I annexed them as appertaining to that Sect, both because those of the higher strain, do maintain them, who adjoyn some Familism to their Antinomianism; and because their principles so lead towards them, that those seem to be travailing that way, that are not yet come to it. If you would see the Authors cited, that hold these points, without being at so much labour as the reading of their own Books, you may finde most of them in the citations in Mr. Rutherfords Book, and Mr. Burgess against the Antinomians. I shall now proceed to the rest of my task▪