The Doctrine of Justification by Faith, Treatise · Chapter 7

The Doctrine of Justification by Faith · Treatise · Chapter 7

p. 37CHAP. VII. Whether we can be in Covenant with God before we Believe?

I Hold it expedient to insist on this; and that I may clear the Point the more, it will be expedient, 1. To shew what a Covenant is. 2. To consider the two great Covenants that God made with men. 3. To enquire what Covenant God made with Christ. 4. To consider what is the Covenant of grace that God made with man fallen. 5. To enquire concerning the Covenant made with the people of Israel, and the New Covenant promised Jer. 31. and mentioned Heb. 8. 10. I begin with the first.

Q. What is a Covenant?

A. 1. A Covenant properly so called is a mutual stipulation passing between two distinct persons, or between more, on one side, or on both sides: So that it may be between two, and but two; or one may covenant with more, or one City or Nation may covenant with another City or Nation: So Abraham made a covenant with Abimelech, Gen. 21. 32. Jacob with Laban, Gen. 31. 44. David with the people of Israel, 2 Sam. 5, 3. and so the Covenant that is made between God and men, is a mutual stipulation, wherein God is pleased to promise to man such blessings, and man is bound to such duties.

2. Yet somtimes a promise made by one party either out of grace, or out of duty, may be called a Covenant, being a binding promise; and so God did promise to keep off a general Deluge Gen. 9. 14, 15, 16. and so Ier. 34. the people did enter into Covenant to do that which God had commanded, in releasing their servants.

Q. 2. What are the two great Covenants that God made with men?

A. They are the two Covenants that God made with men concerning mans salvation; The first was made with Adam innocent: The second wa… made with Adam fallen, The first was a covenant of works, promising eternal happiness on obedience; the second was a covenant of grace, promising mercy and salvation on faith in the Mestias. The first Covenant God the good Creator made with man innocent, and that of his goodness; for man owed God obedience for the benefit of Creation, and God owed him no reward; yet God was pleased to extend his goodness so far as to promise and assure man of happiness on obedience: Nor was the Covenant of works rigorous to man innocent; the holy Angels that persisted in their native integr…t…, obtained by their obedience that blisse that was proposed to Adam, and promised on obedience. To us since the fall, the commands of that Covenant are impossible, because Original guilt hath invaded us; Original justice is lost, and corruption hath depraved us; yet man is not freed from the obligation of that Covenant; the Commands reach us, sith we owed obedience to the Law for the benefit of Creation; and the curse deserved by the breach of that Law doth pursue us all; in this state our sin hath set us, and in this damnable condition p. 38God might have left us; by this covenant we cannot be saved, our sin doth hinder it. For this doth require Obedience exact, and in our own persons, nor doth this covenant afford mercy on our repent…nce.

The other covenant of grace is a covenant founded on the blood of Christ, granting an appeal from the Law to the Gospel; from Gods justice, to his mercy; And here the question is not whether man hath obeyed, or not, but whether such an one doth believe and repent; the Law condemns for sin, the Gospel for impenitence and unbelief. He that believeth not shall be damned.

Q. 3. Whether God made a Covenant with Christ, and what that Covenant was?

A. That there was a mutual agreement between God the Father, and God the Son, or between God the blessed Trinity, and Christ our Mediator concerning the means and manner of our salvation, is a truth plainly revealed in the Scripture.

1. God is said to give, to send his Son; John 3. 16, 17. God gave, and set forth, and sealed his Son, and he was called of God as Aaron, Heb. 5.

2. God the Son willingly of his infinite goodnesse undertook to be our Advocate and mediator, Ps. 40. 6, 7, 8. Then said I, lo I come. Phil. 2. 6, 7, 8. John 10. I laid down my life of my self. So he undertook to be incarnate, and to perform those things that were needful for our salvation.

3. God did require of Christ our mediator exact obedience, and full satisfaction to his justice, that he for us, as our mediator, should pay an infinite meritorious price for our redemption, and should merit for us all the good things that concern our salvation: And Christ did undertake this, and perform it, Isa. 52. 5, 6, 7. Gal. 3. 13. 2 Cor. 5. 21. Heb. 9. 12, 13, 14.

4. Christ our Advocate did merit grace and pardon for the Elect, who were given to him by the Father, that he might save them; and he hath received power as our Advocate to give to them eternal life; John 17. 2, 3. and Rom. 6. 23. and Eph. 1. 3. God doth bless us with all spiritual blessings in Christ. Yet sith Christ suffered in our Nature, and sith his person was so glorious and great, and sith salvation is to be preached to all in his Name, be would that his death should be sufficient to save all whatsoever; so that all to whom the Gospel is preached, may rest upon him, as a Saviour, able to save all that will come unto him, Heb. 7. 25.

Q. But was the Covenant of grace made with Christ, or the same Covenant made with him that is made with us?

A. 1. Christ our mediator properly is the foundation of the covenant of grace, sith the covenant of grace was erected and granted to us for his merits: the covenant of grace as proposed to us presupposeth his merits, and on that it is built, Gen. 3. 15. though Christs death was not yet accomplished, yet that was able to save them, and did save all the faithful in the old Testament; and so now, when any are invited to enter into covenant with God, Christs merits is presupposed, and in and through him the Salvation is preached.

p. 392. The Scripture doth set forth to us, that the covenant of Grace is ratified and confirmed, and so sounded on his blood, Matth. 26. This is my blood, &c. it shews that some agreement concerning our salvation passed between God and Christ, yet it doth not call that the covenant of grace, nor say in any place that God made the same covenant with Christ that he made with …s; and though Christ be the Head of the Church, and the cause of our salvation, yet we and Christ are not in the same covenant; but we by vertue of his merits have a Court of mercy granted, and a covenant of grace held forth to us, wherein we are admitted to be members of Christ, and as members of Christ, to be sons of God, and heirs of his kingdom.

Q 4. What? was the Covenant of grace made with man fallen?

A. 1. The covenant of grace made with Adam fallen, and again revived with Abram &c. in the old Testament, and more clearly revived in the New, is a mutual stipulation between God and man sinful, in and through Christs death, on Gods part granting remission of sins, sonship, and eternal life; and on mans part binding him to faith and repentance.

2. This covenant of grace is one and the same for substance, ever since the Fall, and the first promulgation of it, Gen. 3. 15. yet before Christs coming in the flesh, it was more obscurely taught; yet as the time drew on toward his coming, the Gospel light did shine more bright; and after his coming and death, it is taught most clearly: the saints in the old Testament were saved by faith in Christ, Abraham saw Christs day, and rejoyced, and was justified by faith, Rom. 4.

3. This covenant of grace doth propose to us remission of sins, so that we believe and repent, Mark 1. 15. & 16. 15, 16. John 3. 16, 17, 18. &c. so it did too in the old Testament, and Abraham received circumcision as a seal of the righteousness of faith; no man may offer any remission of sins to any but on these conditions, on these terms God grants salvation by Christ, John 3. 16. and no promise in the Scripture can afford any stay or rest to any one that doth yet remain in the state of impenitence and unbelief, unless he believe.

4. Adam innocent was surnished with habitual holiness; and being vigilant, God would have granted actual ayd that man lost, and that is not recoverable; and now the Law commands, and gives not ability to obey. The administration of the Gospel hath the assistance of grace to accompany it; yet we cannot offer preventing grace to any: We call people to believe, and to repent, and on conditions promise pardon, to that our commission leads us; we preach God gives preventing grace to whom he will, yet to men believing, and praying in faith, grace is promised; Luke 11. 13. and the sincere Christian may rest, rest on Gods promise, 1 Cor. 10. 13. John 10. 27, 28.

5. Yet though God for Christ impart grace to the Elect, yet we believe that God is the principal cause of our faith, though man is the next cause of it. Adam obeyed by the power of that prace given him, and so the holy Angels. Christ also obey…d God by vertue of that fulnes of grace given him, and yet his obedience was meritorious. The Arminians cry out that p. 40t… efficacy of grace takes away mans obedience; we deny it, and they cannot prove it. God requires of us faith, we by his grace believe, and so by faith receive Christ, and are ingraffed into him, and saved.

Q Of the Covenant made with the people of Israel; and of that promised Jerem. 31. and mentioned Hebr. 8. How these Covenants did differ and agree.

A. 1. God was the Authour of both; and that is so manifest, that it needs no proof.

2. God in both those did grant remission of sins, as is manifest in the promises of the Old Testament, in the Sacraments, and Sacrifices they drank of the Rock that followed them; 1 Cor. 10. 2. because the Covenant of grace was grante… to Adam, to Abraham, and to the rest before Moses time. 3 Because since the Fall, no salvation could be had by that Covenant of Works. 4. Because the …ews in the old Testament, and the Christians are all one Church of which Ch…st is the Head.

3. Jesus Christ in that and in this is the Author of salvation to the people of God, for he is a L…mb s…ain from the Foundation of the World; Abraham saw his day and rejoyced; and the Types did lead to him.

4. In both the old Testament and the New, God requires Faith and Repentance, and on Faith and Repentance, promiseth remission of sins; So Abraham believed, and Circumcision sealed up to him the righteousnesse of Faith: and so in the new Testament, Mark 1. 15. Repent, and believe the Gospel, & John 3. 16. & Mark 16. 15, 16.

5. In both salvation was to be had; so Heb. 11. 15, 16, 17. Psal. 16. 11. Psal. 15. and in the new Testament, John 3. 16. Rom. 6. 23. & 2 Cor. 5.

2. Yet they differ,

1. In that the Messias was promised, in this he is exhibited.

2. In that the promises of salvation were more obscure, in this more manifest.

3. In that the service was burdensome and hard, in this more easie.

4. In that more of terror, in this more freedom, and the spirit of adoption.

5. In that temporal good things more directly promised, and spiritual blessings more darkly, and shaddowed under the temporal promises; in this the spiritual blessings are more plainly promised, and the cross more spoken of.

6. In that the Church had frequent offerings, and once in a yeer atonement to be made; but in this, Christ once offered, finished the work. and no more oblations to be offered now.

7. In that the spirit of God was given more sparingly, in this more plentifully; then the Law written in Tables of stone, now in the heart: The spirit is now given more plentifully sith Christ is glorified.

Q. But is not that Covenant Ier. 31. & Heb. 8. the Covenant of God, promising remission of sins without conditions on our part?

A. No; and my reasons are these. 1. Because Gods Covenant of grace was made with Adam, and the others in the old Testament, and that required such things on their part. 2. Because God in the new Testament doth expresly call us to believe and repent, and promiseth no pardon to any one without p. 41faith and repentance. 3. Because God declareth that we are justified by faith in Christs blood. 4. Because one place of Scripture must be so understood as to agree with the rest; …t the word in sundry places doth mention many conditional promises, requiring of us faith and repentance, that so we may be saved.

Q. What then is the meaning of those mentioned Scriptures Jer. 31. and Heb. 8?

A. In those words is not set down the full teror of the Covenant of grace, but some special thing that God doth in the new Testament which was done in the old Testament and this will appear, 1. By what is already set down 2. By these following.

1. Because God opposeth that Covenant in the old Testament to the Covenant promised Jer 31. 33.

2. Because H…b. 10 the Apostle mentions this Covenant, and notes that the special promise of remission of sins denotes the full atonement made by Christs oblation and this was accomplished in the new Testament Heb. 10. 14. and v. 16, 17, 18, 19. where remission of sins is, is no more oblation: so then the promise of remission of sins Jer. 31. and Heb. 8. is not a promise of pardon to us without faith, but a promise of full remission to be obtain'd by Christs oblation; yet so, that we according as the other Scriptures do declare, must obtain this pardon through faith in his blood.

3. Because in the new Testament the spirit is given more plent…fully, and so in the old Testament, the Law written …n Tables of stone, in the new Testament written in the heart; 2 Cor 2. 3. and so the preaching of the Gospel is called the ministration of the Spirit v. 8. then it follows that the promise of writing the Law in the heart, notes, that in the new Testament God doth more plentifully give the grace of the holy spirit; and so this promise of remission of sins, and of writing the Law in the hear…, doth not denote an absolute Covenant of grace yeilding salvation, or justification without conditions on our part.

I come now to examine the objections of M. Eyre.

S. 2. Ob. M. Eyre, M. W. said in conference, That Christ was not justified according to the new Covenant: Thence M Eyre disputes, That the new Covenant was made with Christ, So the Synod. And so because they with whom God made the new Covenant, were in that foederal action Types of Christ; as with Abraham and Noah, because of the sweet sacrifice. See David, &c.

Exam. 1. The new Coven…nt of grace was founded on Christs blood, and through Christ it is made with us; the covenant made with the Mediator, was the foundation of the Covenant, not the Covenant of grace it self.

2. Though Abraham, Noah, David, and others, were Types of Christ, as he was King, Priest, or Prophet; yet as the Covenant was made with them, they were not Types, because we are nor Types of Christ; and the same Covenant is made w…th us as was made with them. God is also our God, and the God of our seed.

M. Eyre saith that M. W. affirme, That the Covenant with Abraham was p. 42concerning temporal blessings; But I believe that M. W. will not say so; for Rom. 4. 11. shews, that the righteousness of faith was sealed to Abraham.

M. W. affirms, That the tenour of the Covenant of grace is, if thou believest thou shalt be saved. And in this … joyn with him, and it is confirmed John 3. 16. Mark 16. 16.

Ob. M. Eyre argues, that we re…eive some benefits of the Covenant before we believe, therefore our believing is not the condition of the Covenant; if it were, we ought to believe before we receive any benefit of the Covenant. That we receive some benefit of the Covenant before we believe, is proved, because the spirit which works faith, is given to us before we believe.

M. W. denyed that the spirit that works faith is given to us by vertue of the covenant of grace

M. Eyre argues from Heb. 8. 10. there is a promise of the spirit, and that is the tenour of the Covenant.

Exam. 1. That the preventing grace by which God worketh faith in us, is given to us that we may believe; we cannot deny that that is before faith in order of nature we must confess; that without that grace we cannot enter into covenant with God, is also most manifest; that grace is a fruit of our Election, and bestowed on us in and through Christ, who is the foundation of our covenant; but it is not given us by vertue of the covenant of grace made with us, but as a fruit of our election, and an effect of Christs death, that it so may enable us to believe, and so to enter into covenant with God in Christ.

M. Eyre now proceeds to M. Woodbrigdes printed Copie, the objection …uns thus.

Ob. We are in covenant before we believe, Ergo we are justified before we believe.

M. W. Though it could be proved that a man were in covenant with God before he believe, yet it will not follow that he is justified before he believe; because the blessings of the covenant have an order and dependance one on the other, and are enjoyed successively one after another.

M. Eyre goes on, Though a man be not sanctified and glorified before faith, yet if he be in covenant with God (i.) one of the Elect, to whom the grace of the new covenant appertains, he is certainly justified.

Exam. M. W. gave an answer sutable to the doctrine of Paul, Rom. 8. 30. Whom he hath predestinated, he hath called; whom he hath called, he hath justied: Vocation goes before justification, and God in effectual vocation gives the spirit

2. Yet it is plain to me, that no man is in covenant with God till he believe, 1. Because circumcision was the seal of that covenant, and it did seal up the righteousness of faith; and Baptism now is the seal of the covenant, and it seals up remission of sins to the Believer. 2. Because God who proposeth the covenant, requires of us faith and repentance, and then promiseth pardon, and son-ship, and eternal life.

3. To M. Eyre, Election is not Gods covenant of grace, it is the fountain of our spiritual good, but not the actual bestowing it on us. The Arminians so look on the sentence of the Gospel, as to deny the decree of election. Some p. 43others fall on the other extream, in seeking to establish the free Election, they go to overthrow the sentence of the Gospel; but this should not be: we are so to maintain the doctrine of Election, as not to overthrow the sentence of the Gospel. By the decree of God, God intends to confer salvation on such men, but he dispenseth this in the covenant of grace, according to the sentence of the Gospel.

4. By the decree of Election the benefit of the new covenant is intended to the Elect, yet vocation and justification are conferred in time:

M. Eyre seeks to prove what is before laid down.

1. God from all eternity did will not to punish his Elect ones, and that is justification.

2. Take it for the effect of his will, justification is the first benefit of Christs death. See Isa. 34. 25, 34 9. Ezek. 36. 25. So some I …otestant Divines say, that justification is before sanctification.

… Exam. 1. That justification is not an eternal act of God, I have proved chap. 2.

2. That justification is not actually conferred on Christs death, chap. 4.

3. The places in Isaiah prove that God doth pardon sin; they do no… prove that he pardons the sins of men in the state of unbelief. And that Ezek. 36. proves not that justification is before sanctification begun. I confess these two blessings, sanctification and justification are together in time, yet sanctification is before justification in order of nature, sith faith that doth justifie is part of sanctification. Paul puts vocation before justification, Rom. 8. 30. and effectual vocation doth begin sanctification.

M. W. denies that we are in covenant before we believe.

M. Eyre argues the spirit is given us before we believe, Ergo, we are in covenant before we believe.

M. W. We believe when the spirit is given us, and so are in covenant by faith.

M. Eyre, That weakens not the force of the Argument, for, 1. If the spirit be before faith in order of nature, then faith is not the condition of the covenant, sith the condition goes before the thing conditioned; and then it will follow, that 1. The spirit doth no… work faith. 2. Or that the spirit is not given by vertue of the covenant of grace. Or 3. That there is some other condition than faith. Or 4. That there be two covenants, one absolute, the other conditional.

Exam. Though preventing grace, or effectual calling be before faith, in order of nature, yet faith is the condition of the covenant of grace; because it is that which God doth require of us, that we may be saved and justified; and because God in that covenant seals up remission of sins. Though God enable us to believe, yet we believe, and so obtain remission of sins,

2. The spirit doth work faith, and preventing grace is obtain'd for us by Christ; yet the spirit of grace is given, not because we are in covenant, but to bring us into covenant by faith. Preventing grace is a fruit of Election, and the promise of that is fulfilled in the Election, but the covenant of grace is on these terms, believe, and repent, and thou shalt be saved. And so we p. 44grant that there be some … which God doth fulfil …n the Elect. yet th… … of the coven… conditional, promising … of sins, and … of grace to … to obe…; and …et M. E…re doth con…esse that between him an… h… Father did passe a conditional Covenant; Even so, though God for Christ …, Elect preventing …grace, yet he enters into co…enant with them, o… … of faith and repentance. Gods free Election, and a … of grace, do we…l consist together; and the better, because God … prevent … grace, enables them to believe, and to repent Actual a…d and … and perseverance too are promised to the … but there … no promise on which a man may re… till he believe. Salvation and remission of sins are promised to Believers, to none e…se; and so M. W. saith, that fa…th is given us by vertue of the covenant made with Christ, (i) God did promise preventing grace to the Elect, God did promise this to Christ, who dyed for them, to obtain for them grace and glory; and to this I find no reply made. What follows in M. E…re, chap. 16. p. 164, 165. I may well … nit; though preventing grace be a fruit of election, and obtained for us by Christ, yet we have it not by vertue of that Covenant of grace, but to bring us into that covenant of grace

Yet chap. 17. M. Eyre invades that answer given by M. Woodbridge, and I am glad of it, because I would willingly see what can be spoken in that matter.

M. Eyre chap. 17. to M, W. the answer implies that there are two covenants one made with Christ, and another made with us; but one and the same covenant was made with Christ and with the Elect: for the Scripture mentions but two covenants, one of works, and another of grace, though the covenant of grace hath been variously administred. 2. Christ merited nothing for himself, and so that promise made to him belongs to the Elect.

Exam. 1. We must confesse that God the Father and Christ agreed together about the manner an… means of our salvation; the Father gave the Elect to Christ. and he undertook to procure their salvation; and that which he did as Mediator, he did for the good of the Church, and in and by him all good things come to us; Yet the covenant of grace made with the Church, it not that covenant that was made with Christ, but it is founded on his mediation, and presupposeth his merit. God did decree to save the Elect, and Christ undertook their salvation; but God enters into covenant with them in time, when they believe and repent; the promises made to Christ belong to them, yet God did not then enter into covenant with them.

2. Though the Scripture mention but two covenants, (i.) of works, and grace, yet sith the covenant of grace doth presuppose Christs merit, it must be presupposed that our mediator according to the will of God had undertook our redemption, and hath now accomplished it for us, and we are to enter into that covenant, trusting on his mediation; and in that God doth not cov…nant with us as Elect, but as believers: God reserveth that in his own secret counsel, none can know hi… election till he believe; and so God intending to give the E…ect grace, calleth them in time, and enters into covenant with them when they believe and repent.

p. 45Mr. Eyre goes on.

3. Faith is given us by vertue of that covenant, whereby justification, sanctification and glory are given us, Ezek. 36. 25. Ioh. 6. 45. Ierem. 31. 34.

Exam, That we denie, and the places alleadged prove it not, not that Ioh. 6. 45. God hath made some absolute promises of giving prev…nting grace, which are fulfilled in the elect, but these promises are not the promises of the covenant of grace: promises of grace, to aid, assist, &c. are promises made to the faithfull, and presuppose that they are in covenant with God by faith in Christ.

Ob. But Ezek. 36. 25. God promiseth to cleanse them, and to give them a new heart, both are joyn'd together, and so Ierem. 31 34.

Exam. 1. We grant that God doth sometimes joyne these promises together, that he will pardon, and give grace, yet in other places he declares whom he will pardon, and on what terms he will pardon, and that is those who believe and repent.

2. Though God joyne these promises together, yet it thence doth not follow, that God gives faith by virtue of the covenant of grace, but that the gracious God who is the authour of all good to us, gives preventing grace to his elect, to bring them into covenant with him, and that it is from him that they are sanctified and cleansed.

4. Ob. Mr. Eyre Faith is given to us by vertue of the covenant made with Abraham, God promised to be his God, to be a Sun and a Shield to him.

Exam. Abraham believed, and then God entred into covenant with him, when we believe we enter into covenant with God, he is the God of true believers.

Ob. Mr. Eyre. Faith is given by vertue of the covenant made with the house of Israel, which is the companie of the elect, but faith is promised, Ierem. 31. 34 Heb. 8. 10. Ergo.

Exam 1. That Ierem. 31. 34. and Heb. 8. 10. is a declaration of the speciall blessings that God will grant in the new testament more then done in the Old Testament, the remission of sins, Heb. 10. 14. 15. 16. is because then by Christs one oblation our redemption is wrought, and the giving of the Spirit notes the large, and liberall distribution of grace in the ministration of the Gospel: but of this before, S. 1.

2. Many of the elect were dead before that promise was made, much more before it was fulfilled at Christs passion, and in the ministration of the Gospel, as it was published by the Apostles, and so these words cannot be a covenant made with all the elect, as Mr. Eyre affirmeth.

3. Though God promise to give grace that worketh faith, yet that promise no unbeliever can rest on, and thence surely conclude, that God will give him faith, but the promises of the covenant of grace are such, that every believer may rest assured that God will performe to him what is promised, and so it is a covenant wherein God bindeth himselfe and sealeth up to us what in the covenant is agreed on, so that we performe what he on our part requireth of us. So Ioh. 3. 16. Marke 16. 16. so God sealed to Abraham the righteousness of faith, Rom. 4. 11. the promises of grace made to believers we may rest on that God p. 46will performe them in such a measure as may be sufficient to promote our falvation. so 1. Cor. 10. 13. Luke. 11. 13. Jam. 1.

Mr. Woodbridge. If the text be urged rigorously, it will prove that God promised to send Christ, and so we are in covenant before the death of the mediatour, as well as before our believing, and then his death procures not the blessings of the covenant.

Mr. Eyre. Mine intent was to prove, that the spirit which works saith is given us, by vertue of the covenant made with us. 1. Because this covenant is made with the elect. 2. The promises here mentioned shew what benefits will accrew to us by the death of Christ; it supposeth Christs death, and that accomplished, then would be full remission, and no other oblation would be needfull.

Exam. 1. God Though he did decree to save the elect, yet he made no covenant with them quatenas elect, but quatenus believers.

2. In that the covenant presupposeth Christs death, hence it followes that he is the foundation of this covenant that is made with us, and so one, and the fame covenant is not made with him, and with us; and thence it will follow, that the first grace is promised by vertue of the covenant made with Christ, and not by vertue of the covenant made with us.

3. In that Christ having finished our redemption, God will remember our sins no more, it will hence follow, if they import, that no more oblation is to be off…ed to procure our pardon, and not that we have actuall, and complete remission of sins by Christs death before we believe.

Mr. Eyre. 3. What if it containe a promise of sending Christ, may not God in the same covenant promise both Christ and faith … the new covenant was made with all the elect. It is an everlasting covenant before the world was made. 2. Sam. 25. yet it hath three periods of time. 1. After Adams fall; then published. 2. At Christs death, then procured. 3. When men come to know and to understand the covenant, and to plead it at the throne of grace.

Exam. 1. Gods decree of election is eternall, yet the covenant with the elect is in time.

2. It was published, Gen. 3. 15. merited for us by Christs death, but then we enter into covenant when we believe, the Script…te in no place calls the decree of election by the name of covenant, nor doth it import so much.

5. I am not willing to charge you with Socinianisine, but if you make justification eternall, and say with Aquinas, that no temporall thing is the cause of what is eternall, you will be in danger to be charged with it: yet I believe that you are free from it, and that you conceive that God did intend their salvation from eternity, so as that it should be merited for them in time by Christs death, and that may lead you to acknowledge their justification in time, by faith, for that is an effect of Christs death.

Mr. Woodbridge saith that they contradict Mr. Eyres purpose: this Mr. Eyre denies: they go on and I follow. Mr. Woodbride saith, that in these words are three things. 1. The matter, and blessings of the covenant on Gods part. I will be their God, &c. …. The bond of the covenant on our part, and that is faith signified in these words, I will put my lawes in their minds. 3. A declaration p. 47that God will work this condition, by which men shall have interest in the covenant, and that is promised not as an effect of the covenant, but as a meanes to bring us into the covenant.

Mr. Eyre invades this, and specially the second thing mentioned, that of writing the laws in the heare is a promise, not a precept, and so it doth not denote what is required on our part. To the third Mr. Eyre adds, that cannot be a promise, and a precept, and he denies that God requireth conditions of us, and yet promiseth to work them in us. And againe; I would ask whether the promise of faith be part of the new covenant, it is no part of the covenant of works, Ergo, it belongs to the covenant of grace. 3 Is the promise of faith an effect of Christs death? all the effects of Christs death are effects of the covenant confirm'd by his death. 4. The Scripture no where mentions that faith is promised as a meanes to bring us into covenant, or to invest us with a right thereto; and if it be part of the covenant to promise us faith, it is no meanes to bring us into covenant.

Exam. With your leave, in these words is a declaration of what God will specially do in the times of the Messiah, (i. ….) Christs one oblation shall …o obtain full remission of sins, that no oblation shall need to be offered, and God will in those days plentifully bestow his grace; God did not so when he spake from Mount Si…ai, to press these words further is to wrest them: For, 1. So this is distinct from the Covenant made when they came out of Egypt. 2. Yet the Covenant of Grace was made with Adam, and continued, in the Old Testament. So then this doth not denote an eternal Covenant made with all the Elect, …ut the Covenant here mentioned, is a special blessing promised in the New Testament; yet here is no promise binding God to any particular person, but only a declaration of what God will do then.

Obj. But some may object, God doth promise to give the Spirit that works faith, so faith cannot be the condition of the Covenant.

Sol. God in these words mentioned, promiseth to powre forth plentifully of his Spirit, and to accompany the ministration of the Gospel with his grace: This we deny not, we acknowledge the efficacy of grace, we do not conceive that we believe by our own strength, God enables us to believe, and yet we believing enter into Covenant with God, and are justified by faith.

Mr. Eyres Questions.

1. God doth command us to do that which he inables …s to perform, and God doth declare that he will inable the Elect to do that which he requires of them to salvation. The Arminians cannot digest this, yet we fear not their clamour; I wonder that th…se that oppose them should not understand that the efficacy of Gods grace doth not overthrow our obedience.

2. The promise of preventing grace is not made to any one particular man, God doth declare, that he gives grace, and that he will liberally give it in the times of the Messias: and this God fulfill… in the Elect, but on this promise no unregenerate man can confidently build.

3. The promise and donation of grace is an effect of Christs death, and it is given to bring us into the Covenant of Grace, yet it is no effect of the Covenant, the effects of Christs death, and the promises of the Covenant, p. 48are not of equall latitude, Christ merited grace for us to ingraffe us into him by faith, that so we might reap the benefits of the Covenant.

4. The Scriptures shew that by faith we receive Christ, Ioh. 1. 12. that we so are justified Rom. 3. 25. so we are sons. Ioh. 1. 12. and God in Baptism seals to us the righteousness of faith, and it declares that God worketh in us the will and the deed.

5. You have not proved that the promise of faith is part of the Covenant, it may then still be reputed the condition on our part which doth enter us into covenant with God.

Mr. Eyre invades Mr. Woodbridges gloss, in that he adds, When I shall write my laws, &c.

Exam. 1. I confess, that the Hebrew nor the Greek Text have when, and our usual reading in our English Translation is most agreeable with the Original Texts.

2. To all those places wherein God promiseth his Spirit, and no condition is exprest or implied, I answer, that those places declare what God worketh in the Elect, and that those which believe, believe by his gracious aid; yet God promising grace to us praying for it, as Luke 11. 13. Iames 1. shews, that then he doth expect we should pray in faith to obtain it.

3. These absolute promises of grace do not prove that the Covenant of Grace is not conditional; for in many places of Scripture God requireth of us faith and repentance, and Christ shews, that though God gave his Son to obtain our salvation, yet we must believe, or we shall not be saved, Ioh. 3. 16. Gods free election doth consist with the manner of salvation proposed in the Gospel, and a conditional Covenant of Grace doth not overthrow Gods free Election; and so I come to the 19. Chap. in Mr. Eyre's Book.

S. 3. Mr. Eyre Chap. 19. disputes against the conditional Covenant.

1. By the new Covenant, I meane that ingagement which God hath laid upon himself to bestow on them, for whom Christ hath died, all good, which is commensurable to their nature, and this is the Covenant made with the second Adam, that upon his oblation God would give all the Elect eternall life.

2. This covenant is not conditional to us, it was conditional to Christ; yet to us it is not conditional, if you take a condition properly, either as antecedent or subsequent; every antecedent condition is effective of that which is promised on condition, yet improperly one benefit of the Covenant going before the other, may be called a condition of the other.

Exam. 1. Gods decree of Election, or his agreement, with Christ, concerning our salvation, are not the Covenant of Grace, the Covenant of Grace is that mutual stipulation between God and the sinner believing, and repenting.

2. Though on our part no merit be reqiured, yet conditions are required, Ioh. 3. 16. Mark 1. 15. &c. And without performance of these conditions, no salvation can be had; Mark 16. 15. 16. Ioh. 3. 36.

3. Yet these conditions are not effective of our salvation, but they are so required p. 49of us, and that, by God, that without them we have no pardon, nor no salvation by the Gospel, nor can we trust on the promises unless we performe the conditions, because the promises of salvation are conditional, Ioh. 3. 36. Luke 13. 3, 5.

4. You ought not to abstain from these words, sith God teacheth you to use them, but you ought so to give Christ his glory, as to press people to faith in his blood, that so they may be saved by him.

Mr. Eyre. Though God give them one blessing before another, yet he gives them not one for the sake of another.

Exam. Though God give all for Christ, as the meritorious cause, yet he giveth remission of sins to men, because they believe in Christ, Luke 7. 50. Thy faith hath saved thee, Through faith in his blood, Rom. 3. 25. Eph. 28.

Mr: Eyre objects.

Ob. 1. Ierem. 31. 33. Ezek. 36. 25. Hos. 2. 18. &c. No mention of any condition.

Sol. Other places mention the conditions, so Ezek. 33. 11. Isay 1. 16. 17, 18. Isay 55. 5, 6, 7, 8, Mark 1. 15. Ioh. 3. 16. &c.

Mr. Eyre No conditional Promise is called the New Covenant.

2. That which they would make the condition of the Covenant is promised to us.

Sol. 1. Though it hath not the name, yet it hath the thing it self, circumcision was the sease of Gods Covenant, Gen. 17. And that sealed up the righteousness of faith, and so baptisme now. 2. The promises of the Covenant of Grace are conditional. Ioh. 3. 16 Mark 16. 16.

2. Though God work faith in us, yet that is the condition of the Covenant, sith that is required of us, that we may be justified and saved.

2. Obj. Mr. Eyre. The Covenants that did typifie this, were absolute to Noah, Abraham, &c.

Sol. 1. It follows not that God did absolutely promise temporall blessings, Ergo he wil give Salvation without conditions. 2. Yet we somtimes find condi…ions expressed in such grants.

Ob. Mr. Eyre. So it would not be a covenant of pure grace.

Sol. 1. Let Christ answer you, Ioh. 3. 16. that whosoever believeth should not perish, and Paul, Rom. 3. 24, 25.

2. Augustine dealt against the Pelagians, that say, Grace is given according to merits.

3. Paul may teach you, that to be justified by faith takes away debt and boasting.

M… Eyre objects to himself.

Excep. We attribute not merito…iousness to the conditions, as the Papists do.

Mr. Eyre. 1. The Papists and Arminians ascribe no more meritoriousness to works, than our Opponents.

Exam. 1 You forget your self too much, you may not slander the Protestant Doctrine to credit your opinion; we attribute no merit at all to faith, we attribute all to the merit of Christ; it would be too long to open how we differ from the Papists.

p. 502. As for Dr. Hammond, and Mr. Baxter, let them bear their burden.

3. We with Pa…l oppose justification by faith, and justification by works, and therefore you might have spared your putting us on the same terms with Adam in the covenant of works, He that will be saved, must be saved according to the Gospel, He that believeth not shall be damned.

Except. The conditions in the Gospel are Evangelicall conditions.

Mr: Eyre. It is all one, sith Gospel duties are made conditions of justification.

Exam. They are conditions of Gods making, He that believeth shall be saved, and the Apostie knows how to distinguish between justification by faith, and justification by works; justification by faith in Christs blood is according to the Doctrine of the Gospel.

Except. Evangelicall conditions are more easie.

Mr. Eyre: Is it more easie for one dead in sins to believe, and to love God than it was for Adam innocent to abstaine from one tree?

Exam. 1. We make no such exception. 2. Adam innocent was bound to obey the whole law. 3. It is by grace, and yet by faith in Christs blood, Rom. 3. 25. and Eph. 2. 8. Gods free grace doth not oppose justification by faith.

Mr. Eyre. The conditions of the covenant are promised in the covenant, so a thing would be the cause of it selfe.

Sol. 1. Of this before. 2. Faith is not promised in the covenant. 3. Though God worke faith in in us, yet it is the condition required of us.

Ob. Mr. Eyre. So it is supposed that a man is able to believe of himselfe.

Sol. 1. We feared not the Remonstrants. I have asserted against Coruing, that that may be a condition on our part which is wrought in us by grace, we have heard this boldly affirm'd, but never confirm'd, I dare assert that the efficacy of grace, and mans willing obedience may consist together.

Ob. Mr. Eyre. So we should be in a wavering condition, and not assured.

Sol. Rom. 5. 1. 1 Pet. 1. 8. Eph. 1. 12. 13. shew that believers have the true peace, and joy, and that followes on believing.

Ob. Adams sin is convaid to us without conditions.

Sol. Adams sin passeth to all that are from him by naturall generation; so Christs righteousness to all that are from him by spirituall regenaration, and that are in him by faith.

Ob. Mr. Eyre. So infants, and ideots could have no benefite by it.

Sol. Infants, and ideots may have habituall faith.

Ob. Mr. Eyre. The elect had right to the blessings of the covenant before their believing.

Sol. This we denie and you cannot prove it.

S. 4. I come to Mr. Eyres, 20. chap. Mr. Woodbridge retorts from the place mentioned: Mr. Eyre seekes to take it off, and I follow them.

1 Argum. Mr. Woodbridge. God is not the God of any before they believe: Ergo not in covenant with them before they believe.

Mr. Eyre. If you take these words, Gods being the God of any in its full latitude, (i. e.) for having interest in God, and in all the blessings which God hath intended to his people, I say so too. But if you take it for the actuall enjoyment p. 51of one, or mors of these blessings, then I denie it: for though we doe not know nor have the comfort of it that God is our God, yet God may be our God though we have not the evidence of it.

Exam. Still you conceive that faith is but an evidence of our justification, this deceives you, we are saved by faith, through faith; and it is the bond of the covenant, Marke 16. 15. 16. He that believeth, and is baptized shall be saved, baptisme seales up the covenant to believers.

Mr. Woodbridge proves that God is not the God of any before they believe, because God promiseth to give faith to make us his people, … Jerem. 31. 33. &c.

Mr. Eyre. These Scriptures prove no such thing: the promises in them are effects of the covenant, the having a new heart doth not make God to be out God, but because he is our God, he gives us that blessing.

Exam. Concerning those Scriptures we have dealt before, and shew'd that they declare what God will doe in the times of the Messias, and what he worketh in the elect: and he gives them grace to bring them into covenant with him.

2. Though God be the God of all men, yet he is not our God, (i. e.) in covenant with us, till we enter into covenant with him; when God is the Lord thy God, it notes his covenant with his people, and that they are in covenant with him, so Exod. 20.

S. 4. Mr. Eyre contends, and seeks to prove this position, (i. e.)

God is the God of his people before they doe believe, and are converted.

1 Ob. God chose them from everlasting, and peculiarly loves them, and God became the God of Israel, by setting his love on them, Deut. 7. 6. 7. and when God saw them in their blood, he said to them live, and entred into covenant with them, (i. e.) to spiritual Israel: the Prophet grounds this relation on to God, from his everlasting love, Ierem. 31. 1. 2. so the Apostle, Rom. 8. 31. 2 Tim. 2. 19.

Sol. 1. Though God chose his elect from everlasting, yet he enters into covenant with them in time: so Gen. 17. with Abraham, and that when they believe.

2. God of his owne goodness chose the people of Israel to be his people, yet he entred into covenant with them then, when they undertake to be his people.

3. The covenant mentioned Ezek. 16. is that covenant that was made with the people of Israel in the wilderness.

4. Gods elect are his elect, and his by election before they are, but they are his people by covenant when they believe in him.

Ob. 2. God is the God of his people, and of their seed; Gen. 17. Act. 2. 39.

Sol. God is the God of his people believing, indeed they are actually in covenant with him; unb…lievers that are in the covenant of the visible Church, (i. e.) such as profess the Christian faith, yet are not converted, have the externall communion of the covenant, yet indeed they are not Gods sincere people, nor is he a father to them.

2. God promiseth to be a God of the seed of such as are in covenant with him, and so ownes them in the externall communion of the covenant, tanquam p. 52parentum appendices, yet he enters into covenant with them as believers, and seals to them the ri…hteousness of faith.

3. When the seed of believers fall …ff from God, and renounce the faith, then the force of this promise endeth, God notwithstadding this promise, wil not be their God when they r…fuse to be his people.

Ob. 3 God hath purchased such to be his people before they believe, but what God hath bought he hath a right in, and so we are his peculiar people, they are Gods owne.

Sol. God hath right to all the creatures because he made them, he hath right to the elect because …e bought them; but yet he is not their God, so as to be in covenant with them, or to justifie them, till they believe.

Ob 4. We receive faith it selfe from God because we are his people, Gal 4. 6. Esay 48 17. Act. 13. 48.

Sol. 1. God gives men grace to believe, because they are his elect, Act. 13. 48. Rom. 8. 30. not because they are in covenant with him, 1. That Gal. 46. imports that God gives the spirit of adoption to believers, we are sous by faith, Joh. 1. 12.

Ob. 5. None can believe, and repent, but they to whom God gives grace.

Sol. We grant, that God gives preventing grac…, yet though he begin, and bring us into covenant with him, yet we are not in covenant with him till we believe.

Ob. 6. God is a Father and a shepheard to the …lect before they believe, Joh. 10. 15. 16. the elect G…ntiles were his sheep, and Esay 53. 10 his seed, &c.

Sol. 1. The elect Gentiles are call…d his sheepe, bacause they were so by destination, not that they were so actually by covenant.

2. The elect are Christs seed, because they descend spiritually from him, but then are they his …ons actually, when they are borne of God, and then are they sons of God when they receive Christ by faith, Joh 1. 11. 12.

Lastly, as for the names of some learned men alledged by either of them, I shall forbeare to stay on them, it is will enough knowne that the Protestants have so taught the covenant of grace as to require faith, and repentance as necessary to salvation, and that they have maintained justification by faith.

Mr. Woodbridge 1. Pet: 2. 10. You were not a people, but are now the people of God.

Mr. Eyre. That is not according to the externall administration of the covenant, yet they were Gods people according to the reall participation, or interest in the blessings of it.

Exam. Though some may be in the externall communion of the covenant that have no interest in the benefits of it, yet whosoever are in cevenant with God are within the administration of the covenant, election is not the covenant, God is indeed in covenant with believers, and only with them. And that I prove; 1. Election is never so called in Script…re. 2. Gods covenant is set forth as done in time. 3. The covenant presupposeth Christs death. 4. It is so entred into one mans part, that he may have the righteousness of faith bestow'd on him, and sealed up to him. 5. Because the Gospel doth not afford pardoning mercy but to believers. 6. Because our sonship follows on our faith, Ioh, 1. 11. 12.

p. 53S. 5. Mr. Woodbridge seekes to prove, that we are not in covenant before faith.

1. Isay. 55. 3. Come unto me, (i. e.) Joh. 6. 35. believe in me, and I will make an everlasting covenant with you; Ergo, none have interest in the covenant before believing.

Mr. Eyre. 1. The particle Vau is illative, (i. e.) for so that the covenant is the ground of our coming.

2. If you take it copulatively, it is all one as if he had said, I will give you all the other benefits of the covenant; the promises that are conditionall in the Prophets are rendred absolutely by the Apostle, as that Isay 59 20. Rom. 11. 26.

Exam. 1. The particle Vau is most fitly rendred, and so it most properly signifies: and so it is to be taken in this place, because God makes no covenant with those that come not to him: unbelievers have no interest in the sure mercies of David.

2. That particle denotes a condition on which God enters into covenant, and that condition is expressed plainely in the New Testament, Ioh. 3. 16. &c.

3. Though that Isay 59. 20. be otherwise repeated Rom. 11. 26. yet it infringeth not the present argument, the condition of the covenant is expressed in the Old Testament and in the New Testament.

Mr. Woodbridge. 2. The tenour of the Gospel is, believe and thou shalt be saved; the law, doe this and live.

Mr. Eyre. 1. The Gospel is that Iesus Christ came into the Wourld to save sinners: the command of believing with the promise of life are parts of our ministry.

2. They that are called receive the inheritance: thence it follows not, that their calling to faith was the condition whereby they obtain'd the inheritance.

Exam. 1. The Gospel may be said to be the glad tidings of salvation through Christ, but how shall sinners have, this salvation? by faith, Joh. 3. 16. and 36. Marke 16. 15. 16. &c. this is the sentence of the Gospel of which we are the Ministers, to call men to believe, that they may be saved.

2. The Gospel shewes, that not only believers are saved, but that they are saved through faith, or by faith, Eph. 2. 8. Luke 7. 50. &c.

Mr. Woodbridge. 3. The covenant of grace is to be preached to every man, and every one is called on to fulfill the condition, to receive the blessings by faith, Heb. 4. 1. 2. 10.

Mr. Eyre. The argument is faultie, the assumption should be, but the absolute promise (i. e.) of mercy, and forgiveness without works, and conditions on our part is not to be preached to all men: and that is false.

Exam. Let the assumption be so, and it is true, so as we propose it, and it is thus. The absolute promise of forgiveness of sins without conditions of faith, and repentance, on our part to be perform'd, is not to be preached; 1. Because Christ hath preached otherwise, Marke 1. 15. Joh. 3, 16. 2. We are taught to preach other doctrine, Marke 16. 15. 16. Luke 24. 45. 3. Because if that were true doctrine, men might have remission of sins without faith. 1. Because this doth nourish presumption in prophane men. 5. Because it overthroweth the Gospel, and the right preaching of it, which is, Joh. 3. 16. Marke 16. 15. 16.

p. 54Mr Eyre. Faith is not the condition of the covenant, that Heb. 4. exhorts men to sinceritie, and perseverance, though men shall not be saved without fath, that is not the condition, the absoluteness of the covenant is no impediment to faith.

Exam. 1. Faith is the condition, Joh. 3. 16. Marke 16. 16. &c. and Heb. 4. because without saith we cannot have the benefits of the covenant.

2. It forgiveness of sins be promised absolutely, how can you call on men to believe to obtaine remission of sins?

Mr. Woodbridge. Is an absolute promise of grace made to every one that God will give him grace?

Mr. Eyre. Though there be not, yet the generall promises are a sufficient ground for our faith, for as much as the grace therein is promised indefinitely to sinners, which all that are ordained to life shall lay hold on.

Exam. The promises of grace do shew us that God is able to give grace to whom he will, and that may raise our desires in the beginning of our conversion, but the promises of pardon and salvation are made to us, not as sinners, but as sinners believing, and repenting; and so we come to rest on them by faith, and after we believe, we have sure promises of grace, and of salvation.

Mr. Woodbridge. 4. So none but wicked men should be in covenant with God, because the covenant fulfilled ceaseth, and it is fulfilled when grace is conferred.

M. Eyre. So a man might dispute himselfe out of the covenant.

Exam. So it will follow, that God is in covenant with wicked men, and so men may be perswaded to continue wicked, and so they may lose the blessings of the covenant: and so I have followed them to the end.

Some things are omited which I find scattered in some places, I will gather them up, and so close up this chapter.

S. 5. Mr. Eyre, P. 3. hath some passage of a Sermon preach'd at Salisburie, wherein he endeavours to prove, that faith is not the condition of the new covenant, nor of justification, thus, because men are not believers before they are justified, Rom. 4. 5.

Ob. Rom. 5. 8. and 10. God is said to justifie the ungodly.

Sol. 1. Men are believers before they are justified, faith precedes justification in order of nature, and that is manifest, Rom. 3. 25. Rom. 4. 3. &c.

2 The places alleaged prove not his asser…ion, for 1. it is not said that God doth justifie the ungodly remaining so. It must be then undeistood of the ungodly a…t…cedenter, not consequenter, (i. e.) he was ungodly, but remaines not so after justification, as 1. Cor. 6. 10. 11. Such were some of you. 2. Because it is the scope of the Apostle in that place to prove justification by faith. 3. Because that obscure place must receive light from the plaine places, which abundantly restifie that we are justified by faith in Christs blood. 4. So Abraham was justified, Rom. 4. 3.

3. R… 5. 8. 10. shewes that Christ died for us while we were enemies, and paid the price of our redemption then, it doth not prove, that we are justified before faith: and thus as far as I know I have met with all Mr. Eyres objections that are in his booke.

p. 55Yet in the next place I find some small contest that pass'd between Mr. Eyre, and Mr. Warren. I will survey and examine it, and then end thise chapter.

Mr. Warren in a Sermon tooke on him to maintaine that the elect before faith had no right in Christ, nor any benefit by his death: and this Mr. Warren confirm'd by some arguments, which Mr. Eyre incountreth with.

1. Arg. of Mr. Warren: Men were not guiltie of Adams sin, till they had a beeing, so the elect have no benefit by Christ, till they have a being, because non entis non sunt accidentia.

Mr. Eyre. Adams sin eame on all men before they had a being, and by vertue of Gods covenant made with him as a common person.

Exam: How the argument was propos'd I know not; yet let it be propo'd thus, and there is force in it. Adams sin did not descend to any till they were from him by naturall generation; and this I prove, because it did not descend on Christ who was from Adam: So Christs righteousness is not imputed to any till they are spiritually descended from Christ: but of this before.

2. Arg. of Mr. Warren. There is no union betweene Christ, and the elect before they believe, and where is no union, is no communion: their union is a personall union, and so it cannot be till they be.

Mr. Eyre. Our union is misticall and spirituall, not personall, and the elect were so in Christ as to be one head, &c.

Exam. I conceive that Mr. Warren did not intend a personall union properly so called, for that is absurd, but that our persons were so ingraffed into Christ by faith, that we are so actuall members of his misticall body: and sith the union is made up by faith, it is not before we believe, and before this union with Christ can be no interest in his merits to our actuall justification.

Arg. And this Mr. Conaut sought to prove, Rom. 16. 7. they were in Christ before me. Whence followes that we are in time by faith ingraffed into Christ, and so are not in him ab aeterno; for then one could not be in Christ before another.

Mr. Eyre. (i. e.) by externall profession, and Church communion: so hipocrites may be said to be in Christ, Joh. 15. 23. it doth not follow, that the union of the elect is successive to Christ.

Exam. Though after a sort hipocrites may be said to be in Christ according to externall profession, and Church-communion; yet the Scripture mentions another being in Christ proper to the faithfull, and the union is successive, so was Paul in Christ, Rom. 16. 7. Phil. 3. 9. so all good Christians, Rom. 8. 1. so 2 Cor. 13. 5. and Ioh. 6. Christ dwelleth in us, and we in him: and so we are spiritually ingraffed into Christ; and on this union our communion depends, Rom. 8. 1. Phil. 3. 9.

3. Arg. Mr. Warren. God made a covenant with Christ, that the elect should have no benefit by his death untill they believe, (i. e.) to justification.

Mr. Eyre objects. Ma…. 3. 17. 2 Cor. 5. 10. God was well pleased with them in Christ.

Exam. 1. That ground of Mr. Warren is cleare, Joh. 3. 16. Rom. 3. 25. &c.

2. The places alleaged by Mr. Eyre have been handled before: I intended p. 56not a volume, but a short examination of Mr. Eyres booke, which I have now in a manner ended as concerning this controversy: these last things are an examination of Mr. Eyres first chapter; yet that Mat. 3. 17. doth not prove that God is well pleased with us before we believe.

S. 6. Yet one thing remaines briefly to be considered; and that is in the 9th. Chap. pag. 90. that I that I omited formerly, because I would not interrupt the present dispute.

Q. Whether faith doth justifie as a condition required on our part to qualifie us for justification:

Mr. Eedes. Shall I speake ingenuously? I do not understand the termes of those that say faith is morally a passive condition. I had rather keep to the ancient Protestant doctrine which is, faith doth justifie instrumentally, (i. e.) it is the spirituall bond receiving Christ, Joh. 1. 12. and uniting to Christ, yet it justifies not by its owne merit, worth, or dignity, as a worke, or qualitie in us, but in as much as it receives Christ, and seeks salvation in him. We usually say it is a condition, because it is required in the court of the Gospel that so we may be saved. So Joh. 3. 16. But it is not a condition as works were in the law, it cannot claime it as debt; but must seek it in Christ, and obtaine salvation by rich mercy. More then this we neede not say: and this doctrine is far enough from Popery, as I have evidenced in my Theol. Polem against Bellar.

Yet it will not be amisse to consider that some things that act are called causes phisicall, (i. e.) working as naturall agents by a naturall force. Sanctification is wrought by a supernaturall power, and Parcus contr: Bellar: likes not the terme, per modum phisicè operationis, yet we acknowledge an immediate influence on the heart, imprinting in it the principles of a spirituall life, to shew our owne disability to convert our selves. We say that our will is passive in the first moment of conversion: and I may say of the materiall cause that it is passive in the production of such creatures: the Sacraments are said by some to worke, but as Chamier, they are morall instruments, (i. e.) they do not by any naturall, or supernaturall force ingenerate grace, but they do excite the mind, and raise the will by signifying, and sealing to us the good things promised. I see not how I can call a condition morally passive, the condition in the covenant of workes was meritorious, and that which God required of Christ was meritorious; but that which is required of us in the New Testament is a condition, but not meritorious of eternall life; but it is that which receives Christ, unites to him, and so we are justified by his merits, and so it may suffice for present.

Only in the close I must take notice of one passage of Mr. Woodbridge.

Mr. Woodbridge. If justification by fai…h be taken for justification in our consciences, then it is not taken properly for justification before God in al the Scriptures, for justification by workes is not justification before God, and we read of no justification, but by faith, or works.

Mr. Eyre. Take it objectively, (i. e.) for Christ, so it denotes justification before God: take it for our believing, so it is justification in our consciences.

Exam. 1. I have proved that it must be taken subjectively, and not objectively.

p. 572. So we are justified before God by faith, Rom. 4. 24. 25. by faith in his blood, Rom. 4. 3. Abraham believed, and it was imputed to him for righteousness.