The Doctrine of Justification by Faith, Treatise · Chapter 5

The Doctrine of Justification by Faith · Treatise · Chapter 5

p. 13CHAP. V. We are not justified before faith, or without faith.

S. 1. SIth Mr. Eyre takes justification, properly so called, to be the eternal and immanent act of God, he conceives it to be eternal, and so before faith; we cons…ss, that God did intend to justifie and to save the elect, and to justifie them, being by faith ingrafted into Christ, but this justification is Gods juridical act in the court of mercy, and the sentence of that Court doth absolve none but believers; we do not conceive any alteration to be in Gods will, or that such a resolution doth arise in him de nevo: Yet (though I dare not bee too curious in searching into Gods internal and eternal acts) let me propose this to our consideration, God knows the godly, Psal. 1. God hears the prayers of the righteous, Psal. 34. and God sees into all things that are done, and without any alteration in his knowledge or will; so God that did before time intend to justifie the Elect, doth in fit time justifie them according to his declaration in the word, God doth this as an act of mercy, yet as a Judge in some court, and so it being an act of grace, it is Gods juridical act in the court of the Gospel, the sentence of that court is Gods sentence, and God that knows the godly hears our prayers, looks into all things, doth approve the sentence of that court, absolving those that believe and repent.

p. 14True it is, that Christ hath merited for us remission of sins, and grace to enable us to believe, yet God who saves us in Christ as our head, and husband, requires that we should be in Christ, and on union with him followes justification, but our union is made up by faith, and so we call it the spiritual bond, and the instrument receiving Christ, and so it justifies, and sith the covenant of grace is founded on Christs blood, and the court of mercy erected for his meritorious passion, God doth in that court dispance the salvation, mercy, or pardon merited for us by Christ, and sith the Gospel doth require of us faith and repentance, condemnes for want of faith and repentance, and absolveth those that believe, and repent, we say that faith and repentance are conditions required in the court of the Gospel, or in the covenant of grace. Yet sith it is a court of mercy, wherein God pardons the sinner for the righteousness of Christ, we looke on faith, and repentance as not meritorious of our justification, but we looke on faith, as that which unites to Christ, and on faith and repentance as conditions required in the Gospel, and so we are taught in the word: I have discus…'d this point in another tract against D. Crisp, Mr Denne, and Mr. Saltmarsh, I intend for brevitie to vindicate the argument proposed by M. Woodbridge, and to examine the objections of Mr. Eyre, yet somthing is already dispatched in the former Chapt.

S. 2. Arg. 1. M. Woodbridge 1. Allegeth testimonies of Scripture, Rom. 5. 1. Gal. 2. 16. Rom. 8 30. Act. 4. 24. Act. 10. 43. and 13. 39. and 26. 18, &c. in which places it is said we are justified by faith, we have believed that we might be justified, and righteousness shall be imputed to us if we believe, and justification is after vocation.

Mr. Eyre saith, that Mr. Woodbridge, in his preface affirm'd that it was the scope of the Apostle in this Epistle to prove that we are justified by faith, (i. e.) by our believing, and this is most true. Mr. Eyre objects, so we should be justified by our worke, and so the Apostle would contradict himselfe.

Exam. But when the Papists made this weake objection, it did not move, or unsettle our former Divines, they did easily answer, that faith doth not justifie by its merit, or dignitie, but as an instrument uniting us to Christ, and so Mr. Woodbridge is not mistaken in the scope of the Apostle.

Mr. Eyre goes on, pag. 40. to Mr. Woodbridges application, wherein he affirmes that Mr Woodbridge said to unbelievers that Christ was no Priest or advocate to them; it may be that was a speech unwary, yet unbelievers have no interest in Christ or in the promises, they are condemned in the law for sin, in the Gospel for unbeliefe, present unbeliefe leaves them in the state of damnation, finall unbeliefe doth seale it up: Now we come to examine what Mr. Eyre hath to say to the places of Scripture quoted.

Excep. 1. Justification by Fiath, and justification before saith, are not opposita.

Reply. They are to be justified by faith, and to be justified without faith, are opposite; but to be justified before faith, is to be justified without faith.

2. Except. Rom. 5. 1. Being justified by faith, we have peace with God; or being by Christ justified we have peace with God: Faith doth not procure justification, but bege…s peace in our consciences.

p. 15Reply 1. So the sense is marred; for this being an inference out of the former Doctrine, ch. 3, & 4 lays down for granted what was formerly proved; but in ch. 3, & 4 the Apostle proved our justification by faith. ch 3. 24, 25. & ch. 4. Abraham believed, and so was justified, Ergo, Mr. Eyre must take it, and read it as we usually do.

2. Though faith in some places be taken objectively for the Doctrine of the Gospel, yet when it is said, that we are justified by faith, it is to be taken subjectively for our believing; so Iohn 3. 16. Rom. 3. 25. Gal. 2. 16 &c. Rom. 8. 30. whom he hath predestinated he hath called; whom he hath called he hath justified, &c. Vocation follows Predestination, and glory follows justification; Ergo, Justification follows Vocation to faith.

Except. Mr. Eyre. 1. That is not always first set in Scripture which is first in nature. 2. The Apostles intent is not to shew in what order they are bestowed, but to shew how unseperably they are linked together, so that sin or aff…ction cannot make them miserable whom God hath chosen. 3. The formale of justification is to have it terminated in our conscienors: so M. Eyre, &c.

Reply. 1. Though that is not alwaies first in Nature that is first set, yet it is so in this place: 1. Because in this Golden Chain one link is joyned to another, and by Divines it is called the Series of Salvation. 2. It must be so here, because predestination precedes vocation, justification precedes glory; Ergo, vocation precedes justification. 3. Because in Scripture we are called to faith. and to repentance, that we may obtain remission of sins, Acts 38. Mat. 3. Luke 24 43. &c.

Secondly, Unless they stand in order they are dis-join'd, one link taken out of the chain dis-joyns the rest, not onelyonly the inseperableness is shew'd, but the order how they are inseperable.

3. It is so manifest in the Scripture, that to be justified by faith is to be justified before God, that it cannot with shew of reason be taken for justification in our own consciences: but of this more in what followeth.

Thirdly, Rom. 4. 24. Righteousness shall be imputed to us if wee believe, Ergo, not before wee believe: Ergo, faith is a condition required to justification.

Except. Mr: Eyre. 1. The consequence is not necessary, for it doth not alv…ies denote a condition by which a benefit is to be obtained, but seems to describe the person to whom it doth belong: as … Tim. 21. Heb. 3. 6 So it is then that hereby wee may know that righteousness is imputed to us if wee believe.

Reply. The consequence holds good; because righteousness is not imputed to unbelievers: hee that believeth not, the wrath of God abideth on him, John 3. 36. He that believeth not shall he damned. 2. Because wee are called to faith that wee may be justified. 3. The Apostle shews that so Abraham was justified.

4. So wee shall be justified if wee believe. 5. The Apostle, Rom. 4. hath no one title concerning signs of our justification, but concerning means of justification.

2. Though it may be granted that in the places mentioned by Mr. Eyre, the term if do not denote the cause of consequence; yet that doth not weaken the force of the present Argument.

p. 16Fourthly, Acts 10. 4. 3. & 26. 18. & 13. 39 plainly prove that none but believers are justified, and that we receive remission of sins by faith.

Ex…ep M. Evre. 1. They prove not that the Elect are not justified before believing. 2. God gives remission of sins before we believe, but we receive not remission of sins till we believe, we receive remission of sins by faith.

Reply. 1. Si… these places prove that believers believe, and receive remission of sins, and other places prove that unbelievers are under wrath, hence it follows, that the believers and they onelyonly, have pardon.

2. When God gives remission of sins, we receive it; therefore that distinction is vain, …o all are joyn'd, Rom 3. 24. 25. God justifies, we receive it by faith in Christs blood, and when we believe we are justified by God, and not before; but of this more in what follows.

Excep. M. Evre. Act. 13. 39. shews the priviledge of the Gospel above the Law, in that Christ by one sacrifice finished our redemption.

Reply. Yet that proves our justification by faith, all that believe in Christ are justified, 2. In ver. 7. All believers were justified by Faith in Christ. 3. Though some great crimes had no special sacrifice, yet in ver. 7. Christ could save them as well as now, and the sin-offering shew'd that Christ could purge all sin.

Gal. 2. 16. plainly proves that we are justified by faith, wee believed that we might be justified; the Apostles teach this doctrine in their positions, and in their practice.

Mr. Eyre. 1. That wee might be justified, shews not that we are justified by faith, but so our justification is manifested, Mat. 5. 45. That you may be the children of your father; (i. e.) that you may declare your selves to be such, &c.

Reply. 1. The question was not, Gal. 2. 16. how justification might be manifested, but how it might indeed be obtained; and the question is, whether we can be justified by works or by faith in Christ? The Apostle proves that wee are justified by faith in Christ, and not by the works of the Law; and this hee takes for a sure maxime among Christians, knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ. 2. Hee proves it from the example of the Apostles, and converted Jews, we have believed in Jesus Christ that we might be justified by the faith of Christ. 3 Hee asserteth that no man can be justified by the works of the Law. 2. Hee confirmeth this doctrine, Gal. 3. 6. so Abraham was justified, v. 7, 8, 9. so we are children of Abraham, and blessed with Abraham.

S. 3. Excep. By Justification we are to understand a justification in the court of the Conscience, or the evidence of justification already past before God; so that faith is said to justifie us, not because it doth justifie us before God, but because it doth declare to our consciences that we are justified. Here M. Eyre craves patience to declare his opinion, and that I have examined in the first Chapter; in a word, the result of the 6. & 7. ChaptersM. Eyre's Opinion. comes to this: That Justification properly taken is an eternal and immanent act of God; that yet God did intend this to the Elect in and by Christ, and that justification by faith is all one with p. 17justification by Christ, and that if faith be taken for our believing, then it doth justifie us in the court of our conscience, by evidencing it unto us.

My Reply. But of this before: OnelyOnly let the Reader see, that this Proposition mentioned in the Word, We are justified by faith, is by Mr. Eyre put into opposite senses; for it is made an eternal act of God, and a temporal act in our consciences, and faith is by him taken subjectively and objectively; but of this in the first, and second and third Chapters. I now pass on.

Mr. Woodbridge invades the forementioned Exception.

Reply. 1. So ye contradict the Holy Ghost; for the Apostle to the Romans and Galatians, asserts the Doctrine of justification by faith, in opposition to justification by works, and he concludes that we are justified by faith in the sight of God, Rom. 3. 20, 25. Gal. 3. 11. The Apostles Argument is this, If we are justified by faith in the sight of God, then not by works in the sight of God; but we are justified by faith, for the just shall live by faith, Ergo not by works.

Excep. of Mr. Eyre. In the Apostles dispute, faith is taken objectively for Christ, not for our believing, for the Apostle denying justification by works, would not attribute justification to our faith, sith that is a work of ours.

My Reply. Here I reply. 1. I have proved Chap 3. that Faith in Justification is to be taken for our believing, and it is most manifest, Rom. 4. and Gal. 2. we have believed that we might be justified, Mark 16. 16. Luk. 7. 50. Thy faith hath saved thee, &c.

2. Faith doth not justifie as a meritorious work, by its own worth, or dignity, but because it doth receive Christ, and doth interest us in him, and so to be justified by faith, and to be justified by works are inconsistent, because we are justified by faith, therefore we are not justified by works, for to be justified by faith in Christ, is to be justified by the righteousness of Christ; to be justified by works, is to be justified by our own righteousness: In this the Law and Gospel differ; in this the Covenant of works and of grace are opposed.

2. Mr. Woodbr. Reply. 2. Mr. Woodbridge saith, it is an unsound opinion, that faith doth evidence our justification before faith, for faith must evidence it improperly as an effect doth argue the cause, as laughing may evidence reason in a child, or else properly, and that either Axiomatically or Syllogistically.

Exam. Here I interpose. 1. No man will say, that faith will evidence justification before faith; but when a man believes, it will evidence our justification, and that as a signe, for justification being by faith, where is true faith, is justification: other signes of grace are rendred by worthy godly Divines, and they do not put the soule to doubt, but help to settle the doubting Christian.

2. I dare not say, that faith doth not evidence our justification, for we in believing tast how good the Lord is, rejoyce with joy unspeakeable, and glorious; faith acting lively so staies on Christ, as to settle the soule in peace, and joy, and this is the doctrine of the Protestants, as Dr. Prideaux, lect. de Certitud. salut. &c. but I omit quotations in a matter so evident.

3, Yet the words, we are justified by faith, must not be so taken for the evidencing of it in our consciences, but for justification before God, and herein p. 18we differ from Mr. Eyre, faith receives Christ, John 1. 12. and unites to Christ, Ephes. 3. 17. and so we feed on Christ John 6. and when we are in Christ we are justified, Rom. 8 1. phil. 3. 9 Faith yet works to excite love, and in feeding on Christ, it brings peace, and joy, and so it gives evidence to the soule; but the Scripture doth express this peace by other words, and never by justification by faith, it is called peace, joy, tasting how good the Lord is, and inward sealing, &c. Yet I must say with Mr. Woodbridge, that many are justified, to whom yet this is not evidenced.

Mr. Woodbridge. But works do evidence justification.

Exam. True; but not so surely as the operation of a lively faith tasting how good the Lord is.

Mr Eyre. If faith be taken in a proper sence, words do justifie, so Baxter and Dr. Hammond.

Exam. 1. Faith justifies not as a work, or by its dignitie. 2. If Dr. Hammond, and Mr. Baxter attribute justification to works, let them beare it. 3. I shall examine Mr. Baxters doctrine in what followeth.

Exam. 1. Mr. Eyre saith, Faith doth evidence our justification by believing the promises, and tasting sweeteness in believing, and this is most true; yet faith doth justifie us too, and that by receiving of Christ, and after the receiving of Christ staying on him followes this inward sealing, Ephes 1. 12. 13.

2. Though a man is not in the first act of faith to believe that he is justified, yet a man is to rest on Christ, and after that to grow so in faith, as to have assurance that he is justified; and thus much briefly in Exam. of that which Mr. Woodbridge and Mr. Eyre have concerning evidencing justification by faith.

Mr. Woodbridge, Reply. So we should be made concurrent Causes with God in the formall act of our owne justification, and this is contrary to the Scripture which attributes it to God alone Rom. 8. 32. Rom 4. 6. 8. for if justification be in our c…nsciences, then we pronounce our selves just.

Mr. Eyre. The formall act of justification is not the pronouncing us just this may be done by a Minister without robbery to God, that consists in not impu…ing sin.

My Reply. The ju…idicall act of God is his sentence in the Court of the Gospel, and so that sentence absolving us we are justified, you placing it in the Court of conscience, attribute our absolution to that Court, and so we justifie our selves.

In the next place, here is some contention about our being passive in Justification, which might we be spared, for I cannot see how it may tend to edification. Mr. Eyre doth handle that in the 9. Chapter, pag: 90. I shall interrupt my dispute in staying on it presently, I will therefore reserve that to another Chapter, and so passe on to the arguments proposed by Mr. Woodbridge, whereby he asserteth Justification by faith.

1. Argum. Mr. Woodbridge. No act of grace is declared in the word to be a legall discharge of a sinner in unbeliefe, and therefore no unbeliever is justified.

1. Except. Mr. Eyre the Gospel is a published discharge of all the elect that Christ hath made a perfect attonement for them.

p. 192. Justification is not the published declared act of God, but it consists in not imputation of sin, in the brest of God, and that is done before th…y believe.

My Reply. 1. Though the Gospel doth set forth to all, to whom it is revealed, that God laid our sins on Christ, and that all the elect shall be saved, yet that is no discharge to any one that heares the Gospel, there is no promise to build on, no discharge from condemnation to any one that heares it, unless we look to the tenour of the court of grace, whose sentence is, He that believeth shall be saved, he that believeth is justified, &c. Now such a promise doth not discharge an unbeliever, but leaves him under wrath, Job. 3. 36. Mark 16. 16. the law condemnes him for sin, the Gospel for unbeliefe.

2. Justification is not Gods immanent act, as before in Chap. 2.

3. Justification is a juridicall act of Gods, as Judge, and therefore it must be in some court, you place it in the court of conscience, as done in time; but we have disproved that, because to be justified by faith, cannot be understood for the inward peace of conscience, but that follows on our justification by faith, it must be therefore in some publick court of God, that may be a signall discharge according to his declared sentence in the word; and sith it cannot be in the court of the law, sith that condemnes, it must be at the tribunall of grace, and so in the court of the Gospel, that condemnes the unbeliever, and it justifies the believer, and therefore no unbeliever is justified, but remaines in the state of damnation.

Mr. Woodbridge adds, our justification must be by some promulged act, and by some law, and so it is by the law of faith, (i. e.) the Gospel, the law condemnes, and so the Gospel must be that that justifies.

Mr. Eyre. If we were justified by our owne righteousness, there would be no need of a law to justifie us, but not now sith we are justified by the righteousness of another.

Reply. Yes; we must be justified by a law in the covenant of grace, (i e) by the law of faith. 1. Because according to the sentence of the Gospel, God doth deale with us. 2. Because no benefit o… mercy can be had by any that do not performe what is required in the Gospel. 3. Else we could not believe, unless we had some stable promise to rest on. 4. Else we could not take the shield of faith to fight against Satan, unless we had some sure foundation for our faith.

Mr. Woodb. adds, Our condemnation is by the sentence of the Law, so our justification must be by some published declared Act for the discharge from condemnation.

Mr. Eyre. Take justification for the thing willed, it doth descend to us by the Law, or Covenant made with Christ; which Covenant, and not the conditional promise, is the Law of faith, because else believers might boast, and Mr. Woodb. doth not rightly say, that all whom the Law condemnes are condemned by God.

My Reply. It is true, that wee have justification by Christ in that hee our Advocate did undertake our redemption, and performe it, and then God for Christs sake did set up a Court of mercy, wherein the sentence of absolution is a conditional promise, Joh. 3. 16. and Ʋer. 36. and Mark 16. 16. And,

p. 202. M…. Eyre cannot weaken this; for boasting is ex…luded by the Law of … that doth justifie believeis, and that because believers are … righteouness, and not by their own.

3. M…. … … say that believers are freed from the condemnation of the Law… … whom the Law condemns, and the Gospel doth not absolve, are … God, Joh. 3 36. And that is the condition or state of u…be… the … doth t…ere …clare.

… 4 … by … and … to prove, that justifica…ion is not the … by a published declared Act.

O…. 1 J…st…fication is not by works, therefore not by a publike Act discharg… him … perform'd the condition.

S…. To … just…ned by works, and to be justified by faith, are inconsistent, … 3. 28 Ep…. 2. 8.

Ob. 2 If Just…fication be by that signal promise, He that believeth shal be saved, then none were justified before that sentence was declared; the promises to Ad…m, Noah and Abraham were absolute, the fathers in us were justified; y… had not any such declared discharge.

Sol. 1. None were justified before that sentence was declared, it was declared to Adam, Noah, Abraham, &c. Abraham was justified by faith, Rom 4; Circumcision sealed to him …he righteousness of faith, Rom. 4. 11. Yet,

2. They had in Ver 7. some promises absolute, but the promises concerning salvation by the M…ssias were conditional, requiring faith and …pentance, Abraham, Job and Davi… believed, and God promiseth mercy and repentance in sundry places; yet the promises in Ver. 7. were not so plain.

Ob. 3. So infants could not be justified, they are unable to plead that discharge.

S… Yes, they may, because Gods sentence is in force to absolve them, and they can perform the condition of believing, they can believe habitually, actu pr…m…, and so they may be justified.

Ob. 5. So a man should justifie himself, because the performing the condion d…h justifie him.

Sol. N…; Abraham believed, and God justified; so we shall be justified, if w… believe, Rom. 4. and Gal. 2. 16. Wee have believed that wee might be ju…fied, who should justifie them? God.

Ob. 4. So God should be accounted but as a Notary, it detracts from his Maj…sty.

Sol. No; it is Gods law, and Gods sentence, as Judge, and Lord.

Ob. 6 Forgiveness among men may be, though not by a declared discharge; a man forgives when he layes aside thought of revenge, and so God may forgive though he do not declare it.

Sol. 1. A private man may forgive private injuries, and yet not declare it, but yet charitie requires a declaration of it too, in friendly carriage; yet a Magistrate is to forgive by some publike act, or …ise the pardon is no securitie to the ost…nder.

2. God hath bound himselfe by his owne revealed will, and from that he will not dev…ate, because he is true and constant, he will save by that meanes, p. 21and in that order proposed in his word, they that looke out another way of salvation, are injurious to God: they who submit to Gods owne will revealed do not l…mi… Go…, but obey him. This is Gods setled rule, He that believeth shall be saved, He that believeth not shall be damned.

…. 5. Arg…. M. Woodbridge. They that are under condemnation cannot at the same time be justified; but all the world are under condemnation before faith. Ergo none are justified before faith; the major is proved, because condemnation and justification are opposite, and contraries, Rom. 8. 1. and 33. 34. the minor is proved because it is the plaine sentence of Christ, Jeh. 3. 18. & vers. 36.

Except. He is condemned in his conscience, not before God.

Reply Mr. Woodbridge. 1. This condemnation is the condemnation of the law, and therefore it is condemnation before God. 2. Condemnation in the conscience is true or false, if true, it is according to the judgment of God, if false, then we may perswade them not to take notice of their sin, till they are in hell. 3. Gods wrath abideth on the unbeliever. 4. Condemnation is opposed to salvation, Ioh. 3. 17. and must be such a condemnation as is greater then condemnation in our owne consciences, for that may condemne who God absolves.

Mr. Eyre. Chap. 11. seeks to answer this argument.

1. Except. 1. To the major. He that is condemned in one court, may be justified in another; he that is condemned in the law, may be iustified in the Gospel. Paul, Rom. 7. 24. 25. cries out, O wretched man! and yet he breaks forth into thankfull expressions: the law considers not men as elect, or believers, &c.

My Reply. 1. We grant what Mr. Eyre here saith, and this makes for us, because the law condemnes for sin, but the Gospel absolveth believers.

2. The law and the Gospel too do not meddle with our election, the law looks to our obedience, the Gospel to our faith and repentance, yet our election is declared as the fountain of our spirituall good, but when we come to looke into the word to be justifid, we are not considered as elect, but as believers; and to believers remission of sins is promised; and that confirmes our assertion, that we are justified by faith, and not before faith.

Except. Mr. Eyre saith to the minor, that the elect are not under condemnation. Rom. 8. 33. Who shall lay any thing to the charge of Gods elect?

My Reply. Though God intend to justifie the elect, yet they are not justified till they believe, nor are they justified as elect, but as believers, God will save all that are elected, but he doth justifie them according to the tenour of his word. He that believeth shall be saved, God is as constant in performing his word, as in performing his decrees.

Mr. Eyre makes exception against the proofes of the minor.

1. Except, Joh. 3. 18. (i. e.) he that believeth not at all: our Saviour had n… intent to shew the state of the elect before believing, but the mis…ry of those that believe not at all.

My Reply. 1. Then it thence follows that unbelievers shall be damned, that they were damned too long before by the law: and those that are for presen in p. 22state of unbeliefe, are in stat… of damnation: and this is the point we prove.

2. Christ in proposing remission of sins, or justification, considers men as believers, the elect themselves must believe or else not have remission of sins. Gods decree is sure, and Gods word is also most sure. The elect shall be saved by faith in Christ. He that believeth not shall be damred.

2. Except. Joh. 3 36. is to be understood of a finall unbeliever, not of an elect person before believing, that place proves not that the wrath of God is done away by believing.

My Reply. 1. As finall unbeliefe seales up damnation, so present unbeliefe leaves a man in state of damnation: the wrath of God was due for sin, and was charged in the court of the law, that wrath remaines on an unbeliever, it is not removed in the court of the Gospell: no, there he findes damnation for unbeliefe: therefore hence the minor i… confirmed.

2. The wrath of God is done away so by faith, that the person believing is free from condemnation. Rom. 8. 1. is justified in the court of mercy, and also deliver'd from the wrath to come.

3. Except. M…. …yre. Eph. 2. 3. they were by nature the children of wrath, yet Chap. 4. chosen to life. Mr. Eyre saith, that the text saith not they were under condemnation before conversion, as by nature so under wrath, yet by grace they might be children of his love, …o are all the clect: to elect infants Christs righteousness is imputed, and why not to others?

My Reply. 1. To be by nature under wrath, is to be in the state of damnation, in an unregenerate estate; and so to be under condemnation before conversion; and this is that wrath from which Christ freeth us, even from the curse of the law, Gal. 3. and from the wrath to come.

2. Though God intend the good of the elect (i. e.) to save them from this wrath, yet they are u…der this curse till God deliver them; and bence is it that we have cause to blesse God that we escape this damnation, because we were in the same damnation, but God called us, united us to Christ, and saved us through his blood, Revel. 5. 9. and Revel. 7. 9. and vers. 14.

3. The places alledged by Mr. Eyre prove not that the elect were justified before they believed, we acknowledged that God did so love the elect from all eternitie, as to will their good, but this love God shewed in freeing them from his wrath, (i. e.) from the sentence of vindicative justice, and this he freel them from through faith in Christ.

4. To … infants Christs righteousnes is imputed, and yet not without faith: they have habituall faith, and so are in Christ, and Rom 8. 1. no condemnation is to such: so to elect men Christs righeousness is imputed, (i. e.) when they believe, and have put on Christ by faith.

Mr. Eyre yet go…s on, and distin…uisheth.

1. The wrath of God either signifies the just will of God, to deale with such persons according to the tenour of the law. …. It notes the comminations of the law. 3. The punishments threatned. In the first, and last sense the elect are not under Gods wrath. The threatnings of the law shew not the state of a person toward God, but what he is by nature.

My Reply. 1. I grant that the elect of God are not under wrath in the sense… p. 23mentioned, because God hath resolved to deliver them from that damnation which they in time deserve, Yet they are so under wrath as to be condemned in Gods court of justice for their sin: and here is the rich mercy bestow'd on them, that God doth deliver them from this damnation, but he delivers them by Christ, and they must be in Christ before this damnation is taken off.

Mr. Woodbridge adds as before, to which Mr. Eyre opposeth his Answer.

1. The condemnation is the condemnation of the law, it proncunceth all guilty.

Mr. Eyre. It shewes who are guilty in themselves, but the elect are tried at another barre.

My Reply. Yes; wee grant it, that final damnation doth not s…ize on them, yet unless they were under condemnation, God did not deliver them from condemnation. 2. That the Elect are tried at another bar we grant, but at that bar the believers are justified, the unbelieveres are condemned.

2. Mr. Woodbridge. The condemnation of unbelievers conscience is true, or false, if true, then God condemns also, &c.

Mr. Eyre. The conscience witnesseth aright so far as it agreeth with the written word, when it witnesseth concerning guilt of sin, or the desert of sin, then it doth wel, but if it witness that a man is damned for sin, so it is penally and finally evil; yet if the conscience be erroneous, the consequence which Mr. Woodbridg fastneth on it doth not hold, the Law is to be preached so as to drive men to believe. &c.

My Reply. That which Mr. Eyre lays down, takes not off the argument, let the Conscience witness according to Gods word, it shews that an unbeliever is in state of damnation, and that as much as we press; we say not that it ought to dispair, but we preach the Law to drive men to Christ; because the Gospel is Gods Court of mercy, dispensing mercy to believers.

3. Mr. Woodbridge. The condemnation is, Gods wrath abideth on him Ioh. 3. 36.

Mr. Eyre. It abideth not on the Elect, but on the finall unbelievers.

My Reply Yet it abideth on the elect so as to be charged on him in the Law, and in the Gospel, til he believe, if it were on him, it abideth on him til he believe but it was on him, or else none are delivered from wrath.

4. Mr. Woodbridge. Condemnation is opposed to salvation, and that is more then condemnation in ones own conscience.

Mr. Eyre. That is damnation; must the Elect be damned? by unbelievers is then meant he that believeth not at all.

My Reply. Though the Elect shall not be damned, because God infallibly wil save them, yet they were in the state of damnation by nature, and had so continued if God had not shewed them mercy; whence it follows, that the damnation mentioned is such as is more than in ones own conscience, and yet from this damnation men are delivered by faith in Christ, and sith it is so, we are not justified before faith or without faith.

S. 6. 3. Arg. Mr. Woodb. The B…azen Serpent did set forth Christ, the healing by it, our healing by Christ, the looking on that our believing in Christ, they by looking on that were healed, so we by looking on Christ by believing p. 24are justified, Ioh. 3. & Ioh. 6. we feed on Christ spiritually by faith to nourish our souls.

Excep. Mr. Eyre. Comparisons prove not unless it were the intent of the Holy Ghost to prove so the thing in question; I deny that in either of these comparisons it was the intent of the Holy Ghost to shew in what order or method we are justified in the sight of God.

My Reply. It is plain that the Serpent did typifie Christ, their seeing our believing, and their healing our healing; therefore that comparison shews plainly that we are healed by believing in Christ, and because other Scriptures call this justification, hence it follows that this healing is our justification.

2. That Joh. 6. plainely notes that we by faith feed on Christ, and so we are the more confirmed that he is ou…s, dwelleth in us, and we in him, and hence followes that our union with Christ is begun, and continued by faith, and thence it followes that we are justified by believing on Christ, sith they only have benefi… by Christ that are united to him.

2. Mr Eyre excepts. This stinging of the Serpent shew'd the s…inging of the conscience, from which a man cannot be freed till he looke on Christ.

My Reply. 1. It is true, so the conscience comes to be eas'd, but what is this ease? that a man is freed from condemnation, and how so? Luke. 7. ult. thy faith hath saved thee, go in peace.

3. Except. Mr. Eyre. He that looked on the Serpent lived, a vitall act, so they that believe have a vitall act.

Reply. Y…s, faith is a vitall act, but it comes presently to Christ, and then the just shall live by his owne faith. Habac. 2.

S. 7. …. Argum. Mr. Woodbridge. A fourth argument is drawne from the perpetuall opposition between faith, and works, from whence the argument is this, what place and order works had to justification in the covenant of works, the same place and order faith hath to our justification in the covenant of grace, but works were to go before our justification in the covenant of works, Ergo falth is to go before justification in the covenant of grace.

1 Except. Mr. Eyre. Faith hath not the same place in the covenant of grace, … works have in the covenant of works. 1. Because works in the covenant of works are merito…ious of eternall life, not so faith in the covenant of grace. 2. Works in the first covenant are the matter of our justification, but faith is not the matter of our justification in the covenant of grace. 3. Then God must account faith to be our perfect righteousness. 4. So the two covenants would be confounded, for so the covenant of grace were a covenant of works, fith faith is our work, 5 This assertion makes faith to be not of grace, because not from the covenant of grace, seeing the covenant it selfe dependeth on it. Ou… Divines in former ages have taken faith metonimically, for the obj…ct therof.

Exam. 1. I conceive that Mr. Woodbridge hath no intent to place saith every way in the second covenant, as works were in the first covenant; yea so much is manifest in his discourse: But as in the first covenant works were to precede justification, so in the second covenant faith is to precede justification; and the first covenant did re…uire works as ant…cc…e…t to justification, so the second p. 25covenant doth require that faith precede justification.

2. We confesse that Christs righteousness is the meritorious cause of out whole salvation, and the matter of our justification, and that Christs righteou… ness is the perfect righteousness that will stand before Gods tribunall, and we acknowledging that Christs righteousness is imputed to us that believe, distinguish the two covenants, the first did require a perf…ct righteousness of our owne, the second doth justifie us by the perfect righteousness of Christ.

3. Though faith be wrought in us, by preventing grace, and God blesse us with all spi…ituall blessings in Christ, yet God enters not into covenant with any but with believers, be offers no pardon to any unless they believe, and he justifies none but believers, and so on our part we by faith enter into covenant with God.

4. We do not say that the Tò credere is imputed to us for the fulfilling of the law, and our ancient Protestants did take faith properly for our believing: but of that before.

Mr. Woodb. 1. Adds in defence of his major, because the new covenant faith, believe in the Lord Jesus, and thou shalt be saved. 2. Justification by works, and justification by faith are opposed, which would not be, if to be justified by faith were to be taken declaratively.

Except. Mr: Eyre.

1. Believe in the Lord Jesus, and thou shalt be saved, is not the tenour of the new covenant, for, 1. It is no where called so. 2. Jerem. 31. Heb. 8. it runs in another straine, that Rom. 106, 9 is not the tenour of the new covenant, it requires conf…ssion too, and it shewes how a man may know whether he shall be saved.

2. To be justified by fai…h, and to be justified by works, are opposed, but then faith must be taken obj…ctively, if faith be taken for our believing, then they are not oppos'd, fith faith in that sense is our work.

My R…ply. 1. The tenour of the covenant of grace is believe and repent, and thou shalt be saved: on these terms salvation is offered, Joh. 3. 16. Mark. 1. 15 and obtain'd, so it hath been in all ages.

2. That Jerem. 31. doth not declare the whole covenant, but that which God will performe: that which on our part is required is declared elsewhere: the Scrip…ure is harmonious.

3. Joh. 3. 16. Mark 16. 15. 16: &c. and so Rom. 10. this is shewed, though confession be there added, that is required as a fruit of faith, faith makes up the union.

2. 1. I have already proved that in this point faith is to be taken subjectively and not objectively, and yet we exclude not Christs righteousness, yet we cannot so understand the word, as to say our believing in Christ is the object of our faith.

2. I have already often answered that objection by which the Papists did invade us, and shew'd that our believing doth justifie us, yet not by its owne merit, and so not as our work, but as uniting us to Christ.

S. 8. Arg. 5. 1. Cor. 6. 11. Such were some of you, but you are washed, justified, &c. now ye are justified, now, not before, and so Act. 10. 43. believers shall receive remission of sins.

p. 261. Except. M. Eyre. The words do not countenance this inference: he saith that they were unsanctified, but not that they were not justified.

My Reply. Yes they do: if before conversion they were in state of damnation, then they were no… justified: But they were in the state of damnation, vers 9 10. such as they were shall not inherit the kingdome; but now they are freed … state, they are justified. 2. Justification and sanctification are ins…p…ble can p…sons; so the Protestants have constantly taught, and the Scr…pture … it to us, Rom. 8. 1. 1 Cor. 6. 11. and because in baptism pardon o… s…n, and …en…va…ion are sealed together: but if not sanctified in the state of sin, not justified in that unregenerate state: Ergo sith justification and sanctifi…ation are inseparable companions, no man is justified before he believeth, and is converted.

2. Except. M. Eyre. They were after their commission justified declaratively.

Mr. Woodb. argues. 1. So we might say they were sanctified before they were converted. 2. The justification they now had, gave them right to the kingdome of God, but that they had not in their unregenerate state, for then in that state they might have been saved, though they had not the evidence of their justification.

Mr. Eyre. 1. They might be justified before conversion, though not sanctified before; for it is a contradiction to say, that an unregenerate person is sanctified, that consists in our conversion to God, but our justification is in Gods accounting us righteous, and in sanctification faith is active, in justification it is passive.

2. Sanctification consists in our conformity with Gods will.

1. The Corinthians by believing had no more right to salvation then they had before.

2. It will not follow hence, that they might go to heaven without faith, sith Christ hath purchased faith for his people, and God will give them this evidence.

My Reply. 1. If not sanctified before conversion, not justified before it, because the Apostle doth joyn these as benefits obtained after the preaching of the Gospel, and so they are not to be disjoyn'd.

2. To say that an unbeliever is justified, is a contradiction in the covenant of grace: A man may as well be said to be sanctified without holiness, as to be justified without faith, because be that believeth shall not be damned.

3. Though justification be Gods act, yet it is his juridicall act, and God in that wi…l proceed according to the tenour of his Gospel, because God is true and constant.

2. Though the Corinthians were elected before, and redeemed before, yet they believing had right to Gods kingdome. 1. So in Christ. 2. So they were sons, Ioh. 1. 11, 12. 3. So eternall life was begun in them. 4. So they had pardon, and them whom be hath justified he hath glorified.

2. It wil… follow, that if they had been justified before, they might have been saved without believing; for Rom. 8. 30. Whom he hath justified he hath glorified: and men may be saved without …vid…nces of salvation.

p. 27Mr. Woodb. This evidence is of such necessity, as if they have it not, they shall lose eternall life, or no: if not, then whether they believe, or not, they shall be saved: if it be, then there is no absoute justification before faith, but justification is conditionall.

Except. Mr. Eyre retorts. 1. So all other works of sanctification must be conditions of our justification. 2. So absolute election would be overthrown. 3. Election and justification are absolute, as to have no antecedent conditions, not so absolute as to have no consequences.

My Reply. 1. Our justification is not attributed to other works, and so this retortion will not hold. We are justified by faith in Christ, but we may be saved and justified without evidence of justification; and therefore it is more then evidencing it is justification before God on which eternall life doth follow.

2. That election is not ex fide praevisa, for faith foreseen we grant, but the Scriptures prove that we are justified by faith, and not before faith, or without faith; and therefore the arguing is not good. We were chosen that we might be hol…, but we are justified when we believe, yet no elect person can be saved, or justified without faith.

3. Justification and election are not well rank'd together, they are not of the same nature: for election is an eternall act of God, justification is his act in time: Christs merits are not the cause of our election, yet they are the cause of our justification. God did elect us that we might believe, God doth justifie us when we believe: th… fruits of election intervene betweene that, and our glorification, and justification is one fruit of election. Rom. 8. 30. yet we attaine to it by faith in Christ.