Vindication of the Doctrine of Conditions in the Covenant of Grace, Text (2 of 2)

Vindication of the Doctrine of Conditions in the Covenant of Grace · Text (2 of 2)

p. 47Look into the Sermons of the Prophets, and we ſhal find in their fulleſt and higheſt deſcriptions of free grace and offers of mercy, they ſtill require repentance of men. So Iſai. 1. Though your ſins be as ſcarlet, they ſhall be as white as ſnow. But when? when they ſhould ſeriouſly ſet upon the practice of Repentance: for ſo in the words foregoing, Waſh ye, ceaſe to doe evil, &c. Come now and let us reaſon. No parley at all before this to be expected So cha. 55. a place much inſiſted on by Dr. Criſp for to prove the abſolute freeneſſe now in hand. There are many things required, as thirſting, coming, hearing, ſeeking, p. 48calling, forſaking of ſin, and turning unto God. So the other Prophets, Jer. 3. 12, 13, 14. Ezek. 18. 31, 32. chap. 33. 11. chap. 36. 26, 27. Zach. 1. 3. Now whereas you told me, That theſe were proofs out of the Old Teſtament, I hope you neither deny proofs thence to be authentical, nor yet the Prophets then to have been Preachers of free grace. The Covenant (I hope) was for ſubſtance the ſame then that it is now; not a conditional one then,Luth. Gal 3. verſ. 19. All the Faithful have had al way one and the ſelf ſame Goſpel, and by that they were ſaved.Gal 3:19 and an abſolute one now. The Fathers of the Old Teſtament (ſaith Luther) before Chriſt appeared in the fleſh, had him in the Spirit, believed in him, and were ſaved by him as we are, according to the ſaying, Jeſus Chriſt is one yeſterday, to day, and ſhal be the ſame for ever. Luther in Galat. c. 4. v. 2.

Come to the New Teſtament, and we ſhall find that ſalvation was held out in the ſame manner then. Chriſt and his fore-runners were Preachers of Repentance▪ So alſo Pemb. vind. fid. 138 p. Treat. of Juſtif. Sect. 4 cap. 1.yea, the Commiſſion for preaching of the Goſpel which is ſtill on record, doth ſhew how it was then, and is ſtill to be publiſhed, not without, but on terms of Repentance, Luke 24. 47. That Repentance and remiſſion oft ſin ſhould be preached to all Nations. The rule of which their commiſſion the Apoſtles obſerved, as they themſelves tell us, Teſtifying both to Jewes and Gentiles repentance towards God, and faith towards our Lord Jeſus Chriſt, Acts 20. 21. Nay it would be no difficult task to pick out moſt conditional Particles out of their, and our Saviours Sermons, &c. ſcil. Mark 9. 23. Acts 8. 37. foreign, Matth. 6. 14. Rom. 10 9 foreign, ſi modo, Coloſſ. 1. 23. foreign, Matth. 6 15. John 8. 24 Matth. 18. 3. foreign, Mark 11. 26. foreign, Mark 5. 36. If, but if, unleſſe, except only ſi, ſin, modo, dum, dummodo, were conditional, when I learned my Grammer.

3. The Office of the Miniſtry, what is it for, but to prepare people for mercy by working ſomething in them that may fit them for the receipt of the benefits promiſed in the New Covenant. As John was, ſo are they to be Chriſts Harbingers, and are to make ready a people prepared for the Lord, Luke 1. 17. To preach to them that they might be ſaved p. 491 Theſſ. 2. 16. To open their eyes and to bring them from darkneſſe to light, and from the kingdom of Satan unto God, that they may receive remiſſion of ſins, &c. Acts 26 18. Thou haſt aſcended up on high, thou haſt lead captivity captive, and haſt received gifts for men, even for the rebellious, that the Lord God may dwell among them, Pſal. 68. 18 On which Dr. Criſp thus gloſſeth, Vol. 2. p. 410. Who is that Them? The Rebellious ſaith the Text: And p. 412. The Holy Ghoſt doth not ſay that the Lord takes Rebellious perſons and fits and prepares them by Sanctification, and then when they are fitted, he will come and dwell with them; but even then, without any intermiſſion, without any ſtop, even when they are rebellious the Lord Chriſt hath received gifts for them, that the Lord God may dwell among them: Thus the Doctor. But certainly the Apoſtle Paul was more acquainted with the mind of the Holy Ghoſt then Dr. Criſp: now he, Epheſ 4. 8. alledging this of the Pſalmiſt, openeth it far otherwiſe, and delivereth it, ſo as to me it ſeemes full for the confirmation of that we have in hand: When (ſaith he) he aſcended up on high, he led captivity captive, and gave gifts to men: I hope he gave no other then what he received for them. Now what gave he? It followes, He gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers: and for what end? For the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the body of Chriſt; till we come, &c. He did not then receive this gift, that though they were rebellious, the Lord God might dwell among them whilſt they remained ſo, as the Doctor avers. But on the contrary, he received and gave abroad theſe gifts of the Miniſterial function, that thereby people might bee taken off their rebellious principles, and broken off their rebellious practices, and fitted for the communion with the Moſt High: The ſum is, the Miniſters of the Word are ſent on this buſineſſe to prepare people for the Lord, for remiſſion and ſalvation; therefore there is ſomething required of them, ſome work to be wrought in them, on them, before they can actually partake of remiſſion or p. 50ſalvation from the Lord, or enjoy communion with the Lord.

4. That which theſe Miniſters of the Goſpel have directed ſinners to do for the obtaining of Remiſſion, Juſtification, and Salvation, that in order of nature is to be done before Remiſſion, Juſtification and Salvation can actually be obtained: But the Miniſters of the Goſpel have directed ſinners to repent and believe for the obtaining of, &c. Acts 2 38. chap. 3. 19. chap. 16 30, 31. Gal. 2. 16. Nor was it remiſſion or juſtification in cognoſcend, only, that they were directed to ſeek in this way of faith and repentance. Can any imagine that the meaning of that Query of the Jaylor, Sirs, what ſhall I do to be ſaved? ſhould be no more then this, What ſhall I do to be certified and aſſured of my Salvation? Beſides, that Juſtification, that Paul did himſelf, and directed others to ſeek by faith, Rom. 3. 28. Gal. 2. 16. was ſuch in which works have no hand. But to Juſtification in cognoſcendo, or in foro conſcentiae, to the evidencing to us, and aſſuring us that we are juſtified, works do concur, James 2. 16. 24. A man is juſtified (aſſured of Juſtification) by Works, and not by faith only. So that the other Juſtification muſt be of another and different kinde, works being wholly excluded from having any thing to do therein.

5. They who are in an eſtate of wrath and death until they do believe, and then upon their believing paſſe out of that eſtate into an eſtate of life; they are not actually juſtified till they do believe: But the Elect are in ſuch an eſtate of wrath and death till they do actually believe Epheſ. 2. Children of wrath, Dr. Preſton N. Coven. p. 398. When a man doth this, at that very hour hee is entered into Covenant, he is tranſlated from death to life.even as others. Tit. 3. 3. and then when they believe, they paſſe out of that eſtate. 1 John 3 14. We know we are paſſed from death to life. Under the power of death we were then, otherwiſe we could not have paſſed from it. And when paſſed we from it? the ſame Apoſtle in his Goſpel tells us, John 5. 24. chap. 3. ult. in one of which places he aſſures us, that he that heareth and believeth, is paſſed: and in the other, He that believeth p. 51not, the wrath of God ſtil abides on him; which terms of paſſing and abiding, clearly ſhew that all the Elect are, and continue actually in that woful eſtate, until they do believe. I hope you will not ſay, they paſſe in their own ſenſe and apprehenſion, and ſo are children of wrath according to their apprehenſions. The Apoſtle ſaith, They are children of wrath even as others: and certainly others are not only ſenſibly and appearingly ſo, nay, perhaps neither of theſe wayes, but really ſo. For my part, I conceive no difference between a veſſel of Election and a veſſel of wrath, but only in regard of Gods purpoſe and Chriſts purchaſe, which til it be brought into act doth make no real change in the parties ſtate and condition.

6. Until men come actually to have Chriſt, to be united unto him, and one with him, they cannot partake of Juſtification, nor have any right thereto, 1 John 5. 12. He that hath the Son hath life, he that hath not the Son, hath not life. But until men have faith they have not Chriſt, nor are united to him, for by faith they receive him, John 1. 12. go to him, John 6. 35, 37. Feed on him; dwell in him, and he in them, John 6. 40 56. By faith they live in him, and he in them, Gal. 2. 20. By faith he dwelleth in their hearts, Epheſ. 3. 17. Ergo, Until men have faith, and by faith do actually believe on him, they cannot partake of Juſtification through him, John 3. 36.

I remember that when in a private conference I preſſed ſome of theſe places of Scripture, in ſtead of anſwering to them, you demanded, Whether the Elect had no benefit by Chriſt, nor right to Chriſt before they did believe? To which I replyed,

1. That though there be a purpoſe in God to give ſalvation to them, and a purchaſe of it by Chriſt for them, yet had they no right thereunto until they had faith.

2 That they might have benefit by Chriſt before they had right to Chriſt, as in the inſtant of their Converſion, when the Spirit of Chriſt did work faith and repentance p. 52in them. That firſt Benefit (they had (I conceive) in order of nature, though not in time, before they had right, it being the very conveyance of right over to them, and ſtating them therein,) muſt precede their having of right, or otherwiſe they ſhould have right before they had it. This you told me then was groſſe nonſenſe; and ſince you have averred in Pulpit, that to ſay men have benefit and not right, is palpable nonſenſe.

But 1. Sir, Whether nonſenſe or no, what is it you ſay to the places cited? Theſe Texts tell me plainly that unleſſe I have faith, I have not Chriſt, and that unleſſe I have Chriſt I cannot have life, no nor right to, or intereſt in it; unleſſe a man may have right to, and intereſt in life through Chriſt, and yet for all not live, but periſh everlaſtingly: which I think will be worſe then nonſenſe to aver: So that the Argument remains firm and unanſwered.

2 For your Crimination, though you might have dealt more fairly, and produced the manner of our aſſerting it, as well as the aſſertion it ſelf; yet we muſt be content to take what you give, and as you give it, and ſhall caſt it up into the ſachel to the other Legacies you have beſtowed on us; as Arminianiſm, Papiſm, Judaiſme, abſolute contradictions and weak evaſions, &c.

3 For the groſſe and palpable nonſenſe it ſelf, Benefit and not right. I muſt profeſſe unto you, that as groſſe and palpable as it is, my dull pate doth not yet apprehend it. All the while the father lives, the child hath benefit by his fathers means, but what right he hath thereto I know not: the coats he wears, the food he eats, are not his own by right, I think, but his Fathers; yea when the father dies and gives a Legacy to his child to be paid at ſuch an age, until the child come to that age it cannot challenge the Legacy or portion given him by his father, nor diſpoſe of it, if he dye before, yet hath he benefit thereby; if he hath jus ad rem, a right to the thing, he hath not jus in re, a right in the thing, until that period of time, notwithſtanding the Donation of his father. But to come p. 53yet nearer to the matter in hand. Suppoſe that ſome poor woman caſt in priſon for debt, where ſhe is like to periſh, ſhould haply meet with a rich friend, who pitying her ſad condition, and taking an affection to her, ſhould procure her inlargement out of priſon, intending to wed and marry her: I hope here it would be no nonſenſe to ſay, that this woman had benefit by this intended husband, before ſhe had right to him, and intetereſt in him: for, till the match or contract ſhe cannot have any right in him at all. The caſe is ours, we are indebted to God, and in priſon too, the Lord by his Spirit delivering us, doth make us his heavenly Bride. This firſt benefit, our delivering out of bonds, we muſt have in ſome meaſure from Chriſt, in order of Nature, before we can give our conſent to the Match, and by faith take the Lord Jeſus for our husband. May we not ſay in this caſe that we have benefit? viz. the grand benefit of Regeneration by him, before we have right to him? Is it nonſenſe to ſay ſo? I am ſure Mr. Thomas Goodwin writes ſomething after this manner,vvChriſt ſet forth in his Death, &c. p. 28. The promiſes of forgiveneſſe are not as the pardon of a Prince, which meerly contein an expreſſion of his royal word for pardoning; ſo as we in ſeeking of it, do reſt upon, and have to do only with his word and Seal, which we have to ſhew for it: but Gods promiſes of pardon are made in his Son, and are as if a Prince ſhould offer to pardon a Traitor upon mariage with his child, whom in, and with that pardon he offers in ſuch a relation, ſo as all that would have pardon, muſt firſt ſeek out for his child: And thus it is in the matter of believing; the reaſon of which is, becauſe Chriſt is the grand promiſe, in whom all the Promiſes are Yea and Amen. 2 Cor. 1. 20. The Intereſt in a heireſſe Lands goes with her perſon, and with the relation of mariage to her: ſo all the Promiſes hang on Chriſt, and without him, there is no intereſt to be had in them. So Mr. Reynolds Life of Chriſt p. 466. tells me, That till there be this conſent on our ſide, it is but a wooing, there is no marriage, no Covenant made. Pag. 478. That our union and communion with Chriſt, is on our part the work of Faith, whoſe office it is to unite to Chriſt p. 54and gaine poſſeſſion of him. Yea, Luther alſo on Gal. 2 20. Faith therefore muſt be purely taught, namely, that thou art ſo entirely joyned to Chriſt, as that thou maiſt ſay, I am one with Chriſt, his righteonſneſſe and Victory are mine, &c. For by faith we are joyned ſo together, that wee are become one fleſh and one bone. So that this faith doth couple Christ and me more neer together, then the husband is coupled to his wife. And Dr. Preſton New Coven. p. 458. avers the ſame.

Sir, theſe men know how to write ſenſe; now they tel us, that our right comes through our marriage with Chriſt, and that ſpiritual match is not made up untill we believe, which be the two main pieces of that you call groſſe nonſenſe For, as for the third, that we cannot believe till God for Chriſts ſake vouchſafe us that benefit, that they all maintain it, I need not tell you. In fine your nonſenſe beſpeaks you in this Argument, which perhaps may puzzle both your ſenſes and intellectuals ſolidly to anſwer.

All that be united unto Chriſt, and quickned by him, before they have right to him, do receive ſpecial benefits from him before they have right to him: But all the Elect are united unto Chriſt and quickned by him, before they have right to him, or to ſalvation through him: Ergo, All the Elect do receive ſpecial benefits by Chriſt, before they have right to him, or to ſalvation through him. Or, All that have union before they have right have benefit before they have right; But all the Elect have union before they have right; Ergo, All the Elect have benefit before they have right.

But we have right to thoſe benefits (ſay you) by vertue of Gods Largeſs and Donation. The ſame I alſo find in wwJus & proprictas doni ex donantis benefica largitione reſultai: acciperet aliàs non ſuum donatorius quum rem donatam teneret. Cor. p. 127.Dr. Ames.

But this I conceive to hold true onelyonly in abſolute Grants; for if the Gift or Grant be conditional, then is there a right unto the benefit granted, when that condition is wrought in the Legatee, and not before. Swynborn in his Treatiſe of Teſtaments, p. 150. tels us, That if the p. 55Teſtator give his daughter an hundred pounds, if ſhe marry with advice and approbation of her Uncle, in caſe the party marry without adviſing with her Uncle about it, ſhe loſeth her right to the Legacy given her; (which by the way, may ſhew the weakneſs of that Argument that is taken from the word Teſtament, which ſome uſe againſt Conditions: as if Conditions could not ſtand with a Teſtamentary diſpoſition) Now ſuch is Gods grant of ſalvation: it is made in Chriſt, it is made in him unto Believers; it is not made to ſinners, as ſinners, as ſome aver, but to repenting and believing ſinners, John 6. 38. 39, 40. This is the will of him that ſent me, that every one that ſeeth the Son and believeth on him, have everlaſting life. The Grant being made unto us as Believers, I conceive we have not right unto the benefit granted until we doe believe. Sure I am, we cannot have right, but by and through our union to him; which union being an ineſtimable benefit, we cannot have right before we have benefit.

7. Becauſe you are ſo ready to charge your Adverſaries with nonſenſe and contradictions,Qui alterum incuſai probri ipſum ſe intueri oporiet. let us mind you of the old rule, He that accuſeth another of diſhoneſty, muſt look well to himſelf: and let the inconſequences which neceſſarily follow from your Doctrine be our laſt Argument. I beſeech you therefore to read me thoſe riddles your Tenents ſeem to me to contain; and to lead me out of thoſe mazes and Meanders which I think your Poſitions lead unto, at leaſt to deliver your ſelf out of them; for perhaps my ſenſes may not lead me to follow your clue unleſſe I ſee better ſolutions then I have ſeene or heard from you hitherto. I beſeech you tell me then,

1. How there can be Many, yea or any true Believers who were never humbled, when yet all men muſt ſee their Righteouſneſſe droſſe and dung, muſt be ſchooled by the Law to know their need of Chriſt, before they can or will make out unto him?

2. How the ſame man may be actually reconciled to God, have wrath removed from him, and be beloved of p. 56God with the love of complacency,See this diſtinction of complacency and compaſſion confirmed by Rutherford his Survey of Antinomianiſm. and yet at the ſame time in regard of the ſame evil works, be an enemy unto God, a child of wrath, and have wrath abiding on him?

3. How the ſame man may be actually juſtified and quickned, and yet actually dead in regard of the ſame ſins, at the ſame time?

4. How the ſame man at the ſame time can be a member of Chriſt, one in him, and united to him, as he muſt be who is actually juſtified, and a member alſo of the divel, as he cannot but be who ſtill remains an ungodly, impenitent, and unbelieving perſon?

5. How faith in the work of Juſtification ſerves for any farther uſe then to aſſure us that we are juſtified, ſeeing it doth not concur to the eſſence and being of it, or to the conſtituting of us in a ſtate juſtifiable? and how we are ſaid to be juſtified by Faith and not by Works, when Works aſſure us of our being juſtified as well as Faith.

6 How in the Petition, Forgive us our debts, we can pray for any thing more then aſſurance of pardon, when actual pardon is paſſed long before? And how ſins can be actually pardoned before they be committed, and the guilt removed before it is contracted?

7 How God who promiſeth pardon to Believers only, and condemneth thouſands for their impenitency and unbelief, can without blemiſh of his Honour, Truth, and Juſtice, give pardon to any in his impenitency and unbelief?

8 How a man can be ſaid to be bound by Covenant, to keep or break the Covenant, when yet in the Conant there are no conditions on mans part required to be performed?

9 Why it doth not follow from your Tenents, that a man may be actually Juſtified and ſaved without faith, when yet you maintain actual Juſtification before faith and faith to be required not to the eſſence of it, or intereſting of perſons in it, but only to the aſſuring them of their intereſt therein?

p. 5710. Why it follows not alſo from them, that Chriſtians may live as they liſt, ſeeing you hold that no conditions are on their part required, ſo that they cannot break the Covenant? Whether Doctor Preſton dares the Believer to ſin if hee can, I yet finde not; but this I find, That hee holds that the Believer may both ſin, and by ſinning may break the Covenant, as you may find in his Treatiſe of the New Covenant. p. 458, 459 460. &c.

Theſe are ſome of the many (for more might be named) ſtraites and intricacies, your Poſitions lead your ſelf and your followers into; out of which, how you will rid your ſelf I wot not: but ſure I am, that your Solutions hitherto given, do yeild no manner of real ſatisfaction, not only, not to my ſelf, but not to any other of your godly and intelligent Auditors, that I have yet met with.

Toward the cloſe of your Sermon, you uſhered in your Authorities with this Objection, But many good Divines call it a Conditional Covenant.

But Sir, you are meal mouthed in the very Objection; for not only many, but the moſt part of Divines call it ſo. All that I have ever yet met with, Dr. Criſp, Mr. Saltmarſh, and your ſelf exepted. As for thoſe Authors you bring, I ſhall by and by ſhew your fowle play in citing ſome of them, and your miſtake of others; and diſcover moſt, if not all of them to be on my ſide, and to be only againſt meritorious Conditions. The like mincing you uſed in a paſſage in the beginning of your Sermon; viz. That ſome good Divines ſay; That Faith and Repentance are the way to glory. Whereas if you be pleaſed to rub your poll, I believe you may call to mind, not only that ſome, but moſt good Divines call theſe Conditions, and ſay as much of good Works as you here allow to Faith; namely, that they are via ad regnum, the way to the Kingdom, though not Cauſa regnandi, the cauſe of reigning. I am ſure Mr. Perkins, Dr. Preſton, Biſhop Davenant, and moſt others I have read, do call them ſo. But p. 58you are politick in theſe expreſſions; for thereby you would perſwade your hearers, that you had many on your ſide; like ſome Travellers who paſſing on in ſolitary wayes, keep a whiſtling and a hooping as if they had a great deal of company, whereas alas they are either wholly alone, or at moſt have but one or two Companions.

Now Sir, for your reply to this Objection, we ſhall refer it to the cloſe of all, and at preſent ſhall look into the Authours you bring, and ſee whether they ſtand for the opinion for which you cited them, or rather againſt it, as ſhall be made to appear; and then ſhall add ſome others to them.

You begin with the Fathers, but there you are ſparing in your citations; you tell us the Queſtion was rarely agitated then. But you might have ſaid, that the Fathers, if they faulted in any thing about the matter in Controverſie; it was in giving too much to Faith, Repentauce and good Works, by their hyperbolical commendations of them, ſtiling them meritorious, and the like; as both Mr. Gataker in his Rejoynder to Mr. Saltmarſh, p. 53. and Biſhop Davenant, de Juſtit. Actual. cap. 53. Men better verſ'd in the Fathers then you or I, will tell you. That you bring out of Auguſtin, makes not at all againſt conditions in the Covenant, but againſt the power of free will aſſerted by Pelagius. The ſame Authour will tell you,

xxQui creavit te ſine te, non ſalvabit te ſine te. Quemcunque trahit volentem trahit. Nostra fides juſtos ab injuſtis, non operum, ſed ipſius fidei lege diſcernir. In quo dormit fides, non vigilat Chriſtus. Juſtificatio per fidem Jeſu Chriſti data eſt, datur, & dabitur credentibus ante legem, ſub lege, & poſt legem eadem. Credendo invenimus quod Judaei amiſerunt.He that made thee without thee, will not ſave thee without thee (as I have often heard out of Pulpits when I was a Scholer.) And Whomſoever he draweth, he draweth him being willing. Our faith diſtinguiſheth the juſt from the unjuſt, not by the Law of Works, but of Faith it ſelf. Chriſt is not awake in him in whom faith doth ſleep. The Juſtification by the Faith of Jeſus Chriſt hath been given, is given, and ſhall be given to Believers, before, under, p. 59and after the Law. By faith we find that which the Jewes have loſt. And elſewhere anſwering the Objection of the Pelagians, from the command of faith and repentance, whereby they would prove that we had power to do them, elſe the command of them would be to no purpoſe; he ſaith, By commanding, he (God) doth admoniſh us to do what we can, and to beg for that which we are not able to do.yyJubendo monet & facere quod poſſumus, & petere quod non poſſumus. O homo, in praeceptione cognoſce quid debeas habere, in correptione cognoſce tuo te vitio non habere; in oratione, unde accipias quod vis habere. De Cor. & gra. c. 3. Know O man (ſaith he in another place) by the precept, what thou oughteſt to have; in the reproof, that 'tis through thy owne fault that thou haſt it not; in the prayer learne from whence thou maiſt recieve that which thou wouldeſt have. He ſhews in another place in what reſpect the Apoſtle ſaith, The Juſtification of life came upon all men;zzNon quia omnes in eum credunt, ſed quia nemo Juſtificatur niſi in eum credat. Itaque omnes dictum eſt, ne aliquo modo alio praeter ipſum quiſquam ſalvus fieri poſſet, credatur. De Nat. & grat. c 41. Not becauſe all men do believe in Jeſus Chriſt, but becauſe no man is juſtified except he do believe in him. It is therefore ſaid, all men, that it might not be thought that any one might be ſaved by any other meanes whatſoever, but by him. Yea, this Champion of free grace, hath ſo many high, yea, haply over high commendations of faith, that out of him Bellarmine produceth not one or two, but many Citations to prove a meritorious caue ſality of faith in the work of Juſtification, as you may ſein his firſt Book de Juſtific. c. 17.

2. Proſper I have not, yet by the allegations I have read, cited out of him, I cannot conceive that Author to be againſt Conditions, but rather for them. I ſhall name a ſentence or two.

aaFides eſt juſtitiae fundamentum quam nulla bona opera praecedunt, ſed ex qua omnia procedunt. Inde, i.e. ex Doctrina Apoſtolica, capit quiſque vitam, quam parit una fides.Faith is the foundation of Righteouſneſs, which no good works go before, but from which all do proceed; from thence (i.e. from the Doctrine of the Apoſtles) every one doth receive life, which faith alone doth bring forth.

3. Add to Proſper, Jerome in Pſalm 5.bbHoc ergo byſſopo aſperges me, quando vit tutem Sanguinis ejus effundes ſuper me, quando & fidem habitabit Chriſtus in me. Moſes diſtinxit in Levitico inter utramque juſtitiam, fidei ſcilicet atque factorum, quod altera operibus, altera dola fidei credulitate accedente fiat. Therefore thou ſhalt beſprinckle me with this hyſop, when thou ſhalt poure p. 60upon me the vertue of his blood, when Chriſt ſhall dwell in me by faith. And Moſes diſtinguiſhed in Leviticus between the Righteouſneſſe of Faith and Deeds, that the one is by works; the other only by the credulity of faith.

4. So Ambroſe.ccSecundùm propoſitum gratiae, ſic decretum eſt à Deo, ut ceſſante lege, ſolam fidem gratia Dei poſceret ad ſalutem, in Rom. 4. Haec lex (ſcil. Spiritus) dat libertatem, ſolam fidem poſcens. Idem. in 2 Cor. 3.Rom 42 Cor 3 According to the purpoſe of Grace it is ſo decreed by God, that the Law ceaſing, the Grace of God ſhould require faith alone to Salvation. And this Law (to wit of the Spirit) doth give liberty, requiring Faith alone.

5 Chryſoſtom, as I find him cited by Biſhop Downham.foreign. Thou obtaineſt Righteouſneſſe, not by ſweat and labour, but receiveſt it by gift from above, bringing one thing only from within; viz. to believe. Nothing therefore in us doth concur to the Act of Juſtification, but only faith; in Rom. 1. 17. and again in Rom. 3. 27. What is the Law of Faith? to ſave by Grace: Here he ſheweth the power of God, that he hath not only ſaved, but juſtified, and brought to glory, and that not requiring works, but ſeeking faith only.

6. Theodoret, cited by the ſame Author. Our Lord Chriſt hath by his bloud procured our ſalvation, Solam à nobis fidem exigens, requiring of us faith alone; in Rom. 3. 25.

7. Theophylact, in Rom. 4. 5. Doth he that is to be juſtified bring any thing? Faith only. By theſe I hope it doth ſufficiently appear, That the Fathers held not Redemption to be abſolute, as if nothing were required from us in regard of Application; but on the contrary, that faith was required of us if we would be partakers of the Salvation purchaſed; that it was required of us before our actual Juſtification, and did concur thereto.

Paſſe we from theſe to later Writers, among whom, let Martin Luther be the firſt. Now it is true, that in the place you cited, he ſaith, The Promiſes of the Law are conditional, but the Promiſes of the New Teſtament have no ſuch conditions, nor require any thing of us, nor depend upon p. 61on any Conditions of our worthineſſe. But here I conceive he excludes meritorious Conditions, partly, becauſe he expreſſeth himſelf very cautelouſly, ſaying, No ſuch conditions, and no conditions of our worthineſſe. And alſo becauſe he doth elſewhere often aver, that ſomething is required of us. I might here mind you of what Chemnicius ſaith in the place before cited, who being a Lutheran, could not but be better acquainted with Luthers Tenents then you or I; namely, that Luther was not againſt Preparations of order, but only Preparations of merit; and for proof of it, cites him on the third Chapter to the Galatians, where we find verſ. 30. this paſſage, The uſe of the Law is to terrifie and fright to Chriſt, who is the end of the Law for Righteouſneſſe. And verſ. 2. Chriſts coming profits neither the careleſſe nor the deſperate, but only ſuch who have been tormented and terrified with the Law for a time, and now with ſure truſt come to Chriſt. Which paſſages do clearly ſhew, that he held, there ought to be a work of the Law upon the heart before its cloſe with Chriſt, not to make it worthy of Chriſt, but to make it long and gaſp after Chriſt. I might tell you alſo, How in a Letter written to Mr. Gaſper Guttil, and tranſlated by Mr. Rutherford, the ſame Martin Luther vehemently inveighs againſt thoſe who would have the Doctrine of Grace to be preached in the firſt place, and afterwards the revelation of wrath, calling it a new method, a curious crotchet, and the broachers of it jugling Gypſies; and averreth expreſly, that the Apoſtles method, Rom. 1. 2, 3. was directly oppoſite thereto, which was firſt to denounce the wrath of God from heaven, and make all the world ſinners and guilty before God; then when they ſee this, to teach them farther how they may obtain grace and be juſtified. As alſo that notable place on Gal. 2. 16. The true way to Chriſtianity is this, that a man do firſt acknowledge himſelf by the Law to be a ſinner. A little after, When a man is thus taught and inſtructed by the Law, then he is terrified and humbled, then he ſeeth indeed the greatneſs of his ſin, and cannot find in himſelf one ſpark of the Law of God; therefore he juſtifieth God p. 62in his Word, Like to which he hath another paſſage: The true office of the Law, which can be never enough magnified, is to ſhew us our ſins, to humble us, kil us, bring us down to hel, that we may be juſtified. Cha. 3 vſus. 23. ad finem.and confeſſeth that he is guilty of death and eternal damnation. The firſt part then of Chriſtianity is the preaching of repentance, and the knowledg of our ſelves. And ſome few lines after, The Law doth nothing elſe but utter ſin, terrifie and humble, and by this meanes prepareth us to Juſtification, and driveth us to Chriſt. And about two leaves after, Being thus terrified by the Law, the man utterly deſpaireth of his own ſtrength, he looks about, and ſigheth for the help of a Mediator and Saviour. Here then cometh in good time the healthful Word of the Goſpel, and ſaith, Son, thy ſins are forgiven thee, believe in Jeſus Christ crucified for thy ſins. Theſe ſayings of Luther, Sir, do fully aſſure me that Luther held a neceſſity of Legal ſorrow and humiliation in perſons to be juſtified, and that to prepare them for Juſtification, which is directly againſt the ſecond Poſition of your former Sermons, concerning the abſoluteneſſe of the Goſpel, wherein you pleaded what you could, againſt the neceſſity of ſuch legal ſorrow, and humiliation.

But paſſe we over theſe, and conſult we Luther about that neceſſary mean of faith; Let the Queſtion be, whether in the Goſpel faith be not required to the actual enjoyment of Juſtification, and Remiſſion, and to the obtaining of a right thereto, and intereſt therein? Or whether we may have a right to, and intereſt in, or actual enjoyment of theſe benefits without faith, or before faith? We wil not go beyond his Commentary on the Epiſtle to the Galatians for the diſcovering of his mind herein; and begin we where we left, Chap. 2. ver. 16. Here is to be noted, that theſe three, Faith, Chriſt, and Acceptation, or Imputation muſt be joyned together; Faith taketh hold on Chriſt, and hath him preſent as a Ring doth a precious ſtone; and whoſoever ſhall be found having this confidence in Chriſt apprehended in the heart, him will God account for Righteous. This is the mean, and this is the merit whereby we attain the remiſſion of ſins and Righteouſneſſe. So on verſ. 20. of the ſame Chapter, a place cited already, he teacheth that it is through faith we are united to Chriſt, and come to call p. 63the benefits we have by him, ours, Cap. 3. 13. about the middle. For as much then as Christ reigns by his grace in the hearts of the Faithful, there is no ſin, no death, nor curſe. But where Chriſt is not knowne, there all theſe things do ſtill remain; Therefore all they that believe not, do lack this ineſtimable benefit, and glorious Victory. And on ver. 14. We are all accurſed before God, before we know Chriſt; and there is no other way to avoid the Curſe but to believe. A little after, This gift of the Spirit, we receive not by any other Merits then by faith alone: Ver. 26. Faith in Chriſt maketh us the children of God. And Verſe 28. comparing our believing to the looking on the braſen Serpent, ſaith thus, This is true faith concerning Chriſt, and in Chriſt, whereby we are made members of his body, fleſh of his fleſh, and bone of his bone. In him therefore we live, move, and have our being: Chriſt and our faith muſt be throughly joyned together. Verſ. 29. If ye be Chriſts, then are you Abrahams Seed; that is to ſay, If ye believe, and be baptized into Chriſt; If ye believe I ſay, &c. then are ye the children of Abraham, not by nature, but by Adoption. Yea, in the place firſt cited, with which we ſhall conclude this teſtimony, cha. 2. 16. Becauſe thou believeſt in me (ſaith the Lord) and thy faith layeth hold on Christ, whom I have freely given unto thee, that he might be thy Mediator and High Priest, therefore be thou justified and righteous. Wherefore God doth accept or account us as righteous only for our faith in Chriſt. Becauſe we do apprehend Chriſt by Faith, all our ſins now are no ſins; But where Christ and faith bee not, there is no remiſſion or covering of ſins, but meer Imputation of ſinne and Condemnation.

I hope Sir, in thoſe places Luther ſpeaks plainly enough to the purpoſe in hand, and doth ſufficiently declare his belief in this particular to be, that faith is required to our juſtification, and that to the obtaining of it, that it doth marry us to Chriſt, and ſo ſtate us in a right unto his benefits, that till we have this faith, we are accurſed caitiffes, under death, wrath and condemnation, and that before God, or in his ſight. Nay Sir, he doth ſay, p. 64that it is becauſe of our faith, and for our faith, and that faith is the merit by which we have it; which though I doubt not but may paſſe with a favourable conſtruction, yet are higher titles of Honour then any of our Divines do give unto her in pleading for Conditions in the Covenant.

Your next Author was Peter Martyr, his Commentary on the Epiſtle to the Romans I have; where I meet with that common place, De Juſtificatione, in it the paſſage you cite; viz. ddNegamu: teſtamentum Dei de remiſſione peccatorum in Chriſto habere adjunctā conditionem. Com. in Rom. c. 11. p. 1281.Rom 11We deny that the Teſtament of God concerning the remiſſion of ſins in Chriſt, hath a condition annnexed to it.

But firſt, I conceive, that Martyr here denies only a condition of Works, or a Legal condition. Such legal conditions Pighius did plead for. And that theſe are the conditions which Martyr doth deny, his owne words in the very ſame page do clearly expreſſe. For having in the line next after the paſſage you quote out of him, alledged that of the Apoſtle at large, Gal. 5. 15, 16, 17. hee preſently from this Teſtimony drawes this inference, as an Explication of his former negation of conditions in the Teſtaments, Haec verba clariſſimè docent; Theſe words do moſt clearly teach, that the Teſtament which God made with Abraham, was pure and abſolute; et ſine ulla legali conditione, and without any legal condition. But that he ſhould deny the condition of faith, or that faith was required to Juſtification, that common place ſhewes not, but rather the contrary; for about ſome leaves after, ſpeaking of that, Rom. 4. It ſhall be imputed to us, as it was to Abraham, if we believe; he thus ſaith,

eeNonne hic ſatis perſpicuè dicitur, oportere nos credere, illum Jeſum Chriſtum, quem Deus refuſcitavit, mortuum fuiſſe & reſurrexiſſe, ut nos juſtificaremur, & nobis omnia delicta condonarentur. Pag. 1292.Is it not here clearly enough ſaid, That we must believe, that that Jeſus Christ whom God raiſed againe, died and roſe again, that we might be justified, and that all our ſins might be forgiven us? And a little after; ffOmnis qui videt filium & credit in eum, habet vitam aeternam. Sic ergo inferimus, At ego credo in Filium Dei, ergo hab… Jam, et …abebo id quod promiſit. p. 1293Every one that ſeeth the Son and believeth on him, hath eternal life. Thus therefore p. 65we infer, But I believe on the Son of God, therefore I now have, and ſhall have that which he hath promiſed. ggNiſi fides deſit, qua oblata apprehendamus, per promiſſiones juſtificamur. Pag. 1294.Ʋnleſſe faith be wanting wher by we may apprehend the things offered, we are juſtified by the Promiſes. Martyr in that common place reaſons wholly againſt Juſtification by works. And the condition there ſpoken of, unleſſe we will do apparent injury to the Author, we muſt underſtand the condition of works, or of the Law, which both there, and in this eleventh Argument he excludes, both from the Covenant with Abraham, and the work of Juſtification.

2. Let but Martyr expound himſelf, and then it will appear what conditions he denies, and in what manner; nor ſhall I lead you any further for diſcovery of this, then this his Commentary on the Epiſtle to the Romans. Look then Chap. 10 on thoſe words, For righteouſneſſe to every one that believeth; and you ſhall find the difference betweene the Law and the Goſpel, thus ſet down by him.

hhLex recipitur faciendo & exactiſſimè praeſtando quod praecipitur; Evangelium autem per vivum & effic…cem fidei aſſenſum. Moſes quoque Deut. 30. de eadem lege ſcripſit, ſe prop…ſuiſſe populo vi…am & mortem; manifeſte docens, ſi reciperetur lex & impleretur, vitam & quidem ae…ernam ſecum fore allaturam. Verum cum excludamur hoc commodo, miſericors Deus aliud verbum providit, nempe fidei; quod ſi aſſentiendo recipiatur, vitam ſecum habet. Ex hoc loco apparet promiſſiones legis datas ex hypotheſi, ſeu conditione praecedentium operum. In Evangelio autem ſi promiſſionibus annectantur opera, ea non ſunt accipienda vel ut merita, vel ut cauſa illarum promiſſionum: ſed ita ſtatuendum eſt, ut illa Dei dona quae promittuntur poſt opera ſequantur, cametſi non perfecta fuerint & abſoluta ut à lege imperantur. P. 1026, 1027.Deut 30The Law is received by doing, and moſt exact performing that which is commanded: But the Goſpel by a lively and efficacious aſſent of faith. Moſes alſo Deut. 30. writeth concerning the Law, that hee had ſet before the people life and death; manifeſtly teaching that if the Law be received and fulfilled, it will bring eternal life with it: But ſeeing we are ſhut out from this benefit, the merciful God hath provided another word, to wit of faith; which if by aſſenting to it, it be received, bringeth life along with it. From this place it appeareth, that the promiſes of the Law were given from the ſuppoſition or condition of p. 66Works going before. But in the Goſpel, if works are annexed to the Promiſes, they are not ſo to be underſtood, as either the merit or cauſes of thoſe Promiſes. But we muſt thus conclude, That theſe gifts of God which are promiſed, follow after the works, though they be not perfect and abſolute as they are commanded in the Law. This place, (I hope) will ſhew that Peter Martyr was only againſt the condition of Works, and there too againſt their merit or efficiency; for as for their preſence, he allowes that they are required in the Goſpel. But as as for the condition of faith, he is not at all againſt it. Turne to one place more, Rom. 8. If we ſuffer with him, &c. Where ſetting down the differences between the Promiſes of the Law and of the Goſpel, he ſaith, iiNon in eo diſcrepant, ut quidam putant, quod Evangelicae non habeant adjectas conditiones; Legales autem ſine conditionibus nunquem offerantur. Quemad modum enim dicitur, Honora patrem & matrem, ut ſis longaevus ſuper terram; & ſi volueritis, & audieritis me, bona terrae comdedatis. Ita in Evangelio etiam legimus: Remittite & remittetur, Date & dabitur, &c. quare cum hoc diſcrimen non ſit, aliud quaerendum eſt. Quamobrem apparet diligenter intuenti, conditiones leges potuiſſe cauſas eſſe conſecutionis praemiorumquae promittebantur. Nam fi…illae perfectae & abſolutae fuiſſent, ut erant à e…e imperatae, cum ipſis praemils comparari potuiſſent et meriti rationem habuiſſent. Sed cum illae preſtari ab hominibus non potuiſſent, Deus ex ſua miſericordia ſubjecit promi… ſiones Evangelicas illorum loco: quae quamvis conditiones adjectus habent, tamen offeruntur gratis. Pag. 667. Quare ſi haec tria conjungis, praemiae Evangelica promitti gratis; conditiones illis non poſſe aequari, & promiſſiones oportere eſſe firmiſsimas; & meriti rationem auferes, quo diſcrimine illa à ſegalibus differant, facilè cernes. Pa. 668.They do not differ in this, (as ſome think) that the Promiſes Evangelical have no conditions annexed; but the Legal Promiſes are never offered without conditions; for as its ſaid, Honour thy Father and thy mother, that thou maiſt live long upon the earth. And if ye be willing and obedient ye ſhall eat the good of the Land. So we read alſo in the Goſpel, Forgive, and it ſhall be forgiven; give, and it ſhall be given, &c. Wherefore ſeeing this is not the difference, we muſt ſeek out ſome other. It appeareth therefore to him that diligently conſidereth, that the conditions of the Law might bee cauſes of the obtainment of the rewards promiſed: for if they had been perfect and abſolute, as the Law required them, they might be compared with the rewards themſelves, and had alſo had eſteem of merit; but ſeeing theſe cannot be performed by men. God of his mercy gave in their ſtead Evangelical Promiſes, which although they p. 67have conditions added, yet are offered freely. Wherefore if thou joyne theſe three things together, that the Evangelical rewards are promiſed freely, that the conditions cannot be compared unto, or equalized with them, that the Promiſes muſt be moſt firme, and take away the account of merit, you may ſee wherein theſe differ from thoſe of the Law.

And thus I hope it is manifeſt, that they were conditions of Works which Peter Martyr did deny; that he did not deny them ſimply neither, but only as meritorious and cauſal of the benefits promiſed; that he held faith to be the Requiſite or the Condition of the Goſpel. So that you muſt give me leave to take Martyr from you too, and put him down with the forenamed Authors, for a patron of our Cauſe.

3. Next unto Peter Martyr, you cite Olevian, but whether with any more advantage to your Cauſe then the former, or diſadvantage to us, is the buſineſſe of our preſent enquiry.

If you pleaſe with ſecond thoughts (which are moſt commonly the beſt) to look into him, you ſhall find that when he denies conditions in the Covenant, they are only ſuch as, firſt, are performed by and proceeding from our own ſtrength; which we with him do acknowledg to be none, and therefore alſo deny the ſame. 2. Which ariſe from, or carry along with them a conſideration of dignity, or worthineſſe in our ſelves. 3. Are of a meritorious nature. Such conditions as theſe, we together with him diſclaim. That theſe are the conditions which he doth deny, is ſo clear and plain, that he which runs may read. If you begin with his definition of the Covenant of Grace, you ſhall find him in the cloſe thereof expreſſing himſelf thus;kk… conditionem aut ſtipulationem ulli… bonae cogitationis ab ipſorum viribus. De ſubſt-foed. grat. p. 3 edit. Gen. Anno 1585. Without the condition or ſtipulation of any good thoughts from their own ſtrength. Having ſpoken concerning God, who makes the Covenant, he comes afterward to conſider the perſons with whom this Covenant is made, and ſhewes that the very Elect themſelves p. 68to whom it doth eſpecially belong, are by nature children of wrath, dead in ſins, ſuch whoſe hearts are hearts of ſtone, unable to think a good thought of themſelves, meer darkneſſe, enemies to God, ſlaves to ſinne and Satan:

llQui cum tales ſint, nolle ſe, ait Dominus, ejuſmodi …oedus cum illis percutere, cujus vel minima pars in ipſorum viribus fundata ſit, Pag. 12.Now foraſmuch as they are ſuch, God (ſaith he) promiſeth he will not make any ſuch Covenant with them, which in the leaſt part thereof ſhould be founded on their own ſtrength to perform it.mmQuamobrem, ne concidat foedus apud mileros homines, in peccatis mortuos, corda habentes lapidea, qui legi Dei non ſubjiciuntur, & ne poſſunt quidem, Rom 8. qui denique non idonei ſunt ad cogitandum quicquam boni ex ſe ipſis 2 Cor. 3. Sed ut firmum maneat, ejuſmodi foedus promittit, cujus univerſa eſſentia à ſe ſolo dependeat, & in Chriſto ſuo fundata ſit. — Modum etiam exequendi ſui decreti in nobis ejuſmodi promittit, cujus vis & efficacia non à corrupto homine, ſed à ſe ſolo Proficiſcatur. Pag. 13.Rom 82 Cor 3 Wherefore leſt the Covenant ſhould fail and be of none effect, men being miſerable, dead in ſins, having hearts of ſtone, ſuch as are not ſubject to the Law of God, neither in deed can be, Rom. 8. Who are not able of themſelves to think any thought that is good: but that it may remain firm and everlaſting, he promiſeth ſuch a Covenant, the whole eſſence whereof doth depend on himſelf alone, and is founded in his Son Jeſus Chriſt. — He promiſeth alſo ſuch a manner of executing in us this his decree and purpoſe, the ſtrength and efficacy whereof doth not proceed from corrupt man, but from himſelf alone. A little after, he ſums up all that he had ſaid concerning the nature and ſubſtance of the Covenant, thus, Wherefore, if you look upon God, the efficient cauſe, and thoſe to whom he promiſeth the Covenant; or if you conſider the matter and form thereof, you ſhall ſtill find it is a Covenant of free grace, and that it doth notnnNullā que conditione noſtrae dignitatis, meritorum, aut propriā virium niti. Pag. 14. Depend on any condition of our worthineſſe, merits, or our proper ſtrength. — The moſt merciful God did ſee the promiſe would be vain in reſpect of our vanity, which ſhould depend on the condition of our own ſtrength. What here he doth deliver ſo plainly, and in ſuch expreſſe termes, you may (if you pleaſe to look into him) find him afterwards ooP. 211, & 215repeating againe and again.

Sir, By theſe paſſages you may ſee you have not gained p. 69any thing by Olevian, nor your Adverſaries loſt by what he ſpeaks againſt conditions in the Covenant.

Now that you may further ſee, that he ſpeaks rather on their ſide whom you oppoſe, then for you; I ſhall intreat you to conſider ſome other paſſages in him.

1. He tells us that in this Covenant there is, and muſt be a mutual conſent between God and us, yea, a conſent teſtified by both parties: for immediately after his definition of the Covenant in the ſubſtance of it (which wee mentioned before) he comes to conſider the adminiſtration of it, which he ſaith is diſperſed by the Lord, by voice and viſible ſignes,ppPag. 3. In teſtimonium mutui conſenſus inter Deum & nos; In teſtimony of this mutual conſent which is between God and us. The ſame he doth elſewhere more largely repeat, as I ſhall ſhew you by and by. How both parties do give their conſent in making the Covenant, he doth afterwards declare, and withal the freeneſſe of the Grace of God in both.

qqUniverſa ſubſtantia foederis gratuita eſt: Quoad Deum, is propriè foedus nobiſcum percuti…, cum promiſsionem reconciliationis gratuitae in Evangelio oblatam per Spiritum Sanctum cordibus obſignat, & renovationem ad vitam aeternam inchoat, in…ies promovet, ac tandem perficit, Quoad nos, qui mortui eramus in peccatis, recipitur foedus, dum gratis nobis donatur Spiritus Sanctus, per quem excitati è morte in vitam, fit, ut non modo velimus & poſsimus credere gratuitae promiſsioni de reconciliatione per Chriſtum, & inſtauratione noſtri ad adeundum haereditatem regni Coeleſtis; ſed etiam ut credamus, ſeu ipſam fidem accipiamus. Pag. 15.The whole ſubſtance of the Covenant (ſaith he) is free: In reſpect of God, he properly makes the Covenant with us, when he doth in our hearts by the Holy Spirit ſeal the Promiſe of free reconciliation offered in the Goſpel, and beginneth our renovation to eternal life, doth daily carry it on, and at laſt doth perfect it. In reſpect of us who were dead in ſins and treſpaſſes, the Covenant is received when the Holy Ghoſt is freely given to us, whereby being raiſed from death to life, it comes to paſſe that we not only have a will and power to believe the Promiſe of free grace concerning reconciliation by Chriſt, and the renewing of us, that we may enter into the inheritaace of the heavenly Kingdome; but alſo do believe or receive faith it ſelf. So that p. 70the freeneſſe and abſoluteneſſe of the Covenant doth not conſiſt in this, that there is no condition or duty required on our parts, but none that is to be performed by our own ſtrength; as he ſome few lines after doth expreſſe himſelf.

rrAtque ita totum haec foedus merè eſſe gratuitum, & nullâ conditione noſtrarum virum, ſed gratuita Dei miſericordia in Chriſto, per fidem, quam ipſe donat, apprehenſa, conſtare, certum eſt; oblatio duplicis promiſsionis in Chriſto, remiſsionis ſcil. peccatorum, & ſanctificationis, atque ipſius Chriſti donatio, quoad Deum, eſt gratuita: acceptatio ex parte noſtra etiam eſt gratuita, quia eſt Dei actio in nobis, qua promiſsionem ſuam obſignat cordibus, ut acti agimus, &c. Pag. 16.Thus (ſaith he) it is certain, that this whole Covenant is meerly of free Grace, and doth not depend on any condition of our owne ſtrength, but on the free mercy of God in Chriſt, apprehended by faith, which himſelf doth beſtow; The offer or tender of a double Promiſe in Chriſt, to wit, of the remiſſion of ſins, and ſanctification, and ſo the donation of Chriſt himſelf, is, in reſpect of God, moſt free. The acceptation on our part is alſo free, becauſe it is the action of God in us, whereby he doth ſeal the Promiſe to our hearts; ſo that being acted by him, we do act; being by him made Believers, we do believe; and being quickned or created by Chriſt unto good works, we do walk in them.

Thus far Olevian in that place: and who is there Sir, of theſe whom you oppoſe, that doth not ſay the ſame with him? So that your quoting of him is at leaſt to little purpoſe for your opinion: I might farther ſhew you, that he in another place, repeating the ſame thing, adds, ſſPag. 211, 212 213, 216.once and again, that God in giving faith to his Elect and choſen ones, doth thereby give with it to them alſo univerſam ſubſtantiam foederis, the whole ſubſtance of the Covenant. So that the remiſſion of ſin promiſed in the Covenant is not Antecedent but Conſequent to faith; which in effect is as much for the conditionality of faith in reference to the pardon of ſin, & the ſalvation of ſouls, as is contended for by thoſe whom you oppoſe; but I will not inſiſt on that. I ſhal, for your and the Readers better information and ſatisfaction touching the judgment of this learned Divine in this point, entreat you to obſerve.

2. That as he doth plead for a mutual conſent of both p. 71parties in the Covenant; So he doth withal maintaine, that when God for his part performes the federatory action (as his phraſe is) Prius aſſenſum à nobis ſtipulatur: he doth firſt require our aſſent to the Promiſes and Duties or Conditions of the Covenant.ttQuia foedus non inter invitos, ſed volentes contrabitur, teſtimonia viſibilia inſtituit, quibus & aſſenſum noſtrum in gratuitum foedus in verbo oblatum ſtipuletur, quem ut ipſemei in elect is operatur, ita publicè ad ſuam gloriam apparere, vult, & fimul in verbo oblatum foedus ſymbolis (ſolemni conteſtatione prius facta, velle vim, ipſos eſſe ſuum populum) obfignat. Part 2. p. 311. Quia Deus non aliis jurat quam credentibus, ideo cum ad actionem foederatoriam deſcendit, prius aſſenſum à nobis ſtipulatur, mandando ejus teſtificationem ſolenni ritu, quam ad promiſſionis obſignationem atque impletionem ipſe deſcendat. Pag. 302. vide plura pag. 304, 305. ad 320. Thus hee expreſſeth himſelf more then once, ſhewing withal, that this Poſition is moſt agreeable to the Scripture of the Old and New Teſtament; alledging to this purpoſe, that voluntary and federal Contract betweene God and the people expreſſed by Moſes; Thou haſt avouched the Lord this day to be thy God, and to walk in his wayes, and to keep his Statutes, and his Commandments, and his Judgments, and to hearken unto his voyce. And the Lord hath this day avouched thee to be his peculiar people as he hath promiſed thee. Deu. 26. 17, 18. Setting down at large ſeveral Reaſons why the Lord is pleaſed thus to proceed in the adminiſtration of his Covenant, and that in reference to both the Elect and Reprobate; thoſe which are ſincere, and thoſe which are but hypocritical profeſſors of, and parties in the Covenant.

So that if you lay all the paſſages of Olevian together, you may (at leaſt wiſe the indifferent Reader may) ſee that you have gained nothing by him, nor have your Adverſaries loſt him.

4. Having diſpatch'd Olevian, in the next place I turn to Zanchy, whom you alledg as being fully for you. And I confeſſe, at the firſt ſight looking on him with a bare ſuperficial glance, he doth ſeem wholly to be yours, eſpecially if you pitch on one paſſage, and do not compare it with others in the ſame place. 'Tis true, he doth affirm that God ſaith,Sine ulla interjecta vel poeni tentiae vel fidei conditione abſolutiſſimè ait Deſponſabo te mihi in perpetuum. In Hoſ. 2. onal. in v. 21, 22. § 1.Hos 2 Moſt abſolutely without any condition of Faith and Repentance inſerted, I will betroth thee to p. 72me for ever. But if you pleaſe ſeriouſly to weigh what he delivereth in his Commentary on the ſame Chapter, and compare one thing with another, you ſhall find, that

1. The abſoluteneſſe which he ſpeaks of lyeth in this, not that faith and repentance are not required on the Churches part to make up the match; but that the making or diſſolving of the Matrimonial federal Contract between the Lord and the Church ſhall not depend on any condition to be performed by the Church of her owne power and ſtrength, for the Lord doth undertake even for the Church, to work in her Faith, Repentance and …ll other Graces requiſite to the making and perpetuating of the match, that it bee not broken▪ ſo he ſpeaks, and doth declare himſelf in the end of that very Paragraph, the beginning whereof you take hold of as ſerving, our turne.

ſſPromittit & novum connubium, & omnia quae ad hoc connubium etiam ex parte exotis contrabendum, …um confirmandum inperpetuum pertinent.God promiſeth both a new Marriage, and alſo all things which even on the … are neceſſary for the making and confirming of… the Match. And more fully afterwards, ttPromittit ſe effecturum & perpetuo connubio ſimul ei copulati. Perpe…uum autem eſſe non poteſt connubium, niſi ſicut in Deo, ſic etiam in nobis perpetua ſit fides & Spiritus Chriſti, per quem hoc connubium & contrahitur, & conſervatur. Ergo promittit ſe effectum ut perpetua in nobis e…ect…s, ſit fides, & Spiritus Chriſti. Ibid… §. 25.He promiſeth, That he will cauſe that we ſhall be joyned to him in a perpetual mariage. But the mariage cannot be perpetual, unleſſe as in God, ſo alſo there be in us Faith and the Spirit of Chriſt continuing to the end, by which this marriage is both contracted and preſerved. Therefore he doth promiſe that faith and the Spirit of Chriſt ſhall continue in us. You may there at large ſee him aſſert,§. 26, 27, ad 33. That there are connubi… leges, as he calls them, Lawes of the marriage, or conditions thereof which are to be obſerved by the Church for her part which God doth undertake to write in her heart, that ſo the marriage may be made and continued. And what doth Zanchy, I pray you, here ſay more, then any of thoſe whom you oppoſe? or who is there of thoſe againſt p. 73whom you alledge him, that doth not aſſert the very ſame? If you look back into his Commentary on the ſame Chapter and verſe, you ſhall find him ſpeaking the ſame thing, and explicating himſelf, in what ſenſe he ſaith 'tis a Promiſe without a Condition.uuNotandum, hanc eſſe ſimplicem & evangelicam ſine ulla conditione promiſſionem. Hic enim nihil exigit Deus, ſed ſimpliciter promittit quod velit ipſe eccleſiae ſuae facere; adeo ut promittat etiam fidem, ſine qua reliquae promiſsiones in nobis locum habere non poſſunt. It is to be noted, (ſaith he, explicating thoſe words, I will betroth thee to me) that this is a ſimple and Evangelical promiſe, without any condition; for here God doth exact nothing; (to wit, to be done by their owne ſtrength) but doth ſimply promiſe what he himſelf will do to his Church; ſo that he doth promiſe faith it ſelfe, without which the reſt of the Promiſes can have no place in us.

2. You may obſerve, That when he ſaith, The Promiſe is made without any condition, his meaning is, without any Condition in us Antecedaneous, as a moving cauſe, inducing or inclining the Lord to enter into this Covenant, and to make this matrimonial Contract: all the cauſe thereof the Lord finds in, of, and from himſelf; in which regard he prevents us, not we him. Thus he doth afterwards clearly expreſſe himſelf. wwInnuit illa dictione, Ego, Deum eſſe authorem noſtrae reconciliationis, & conſequentur noſtrae ſalutis. Ipſe eſt qui prior venit ad nos, & nos ſibi ipſe deſponſar. Nos non ipſum praeve nimus aut quaerimus in ſponſum, ſed ipſe praevenit nos ut deſponſet nos ſibi. Ego, inquit, deſponſabo te; huc illud 1 Joh. 4. Non quod nos prius dilexerimus eum, ſed ipſe prior dilexerit nos. Vae nobis ſi Deus nos non praeveniret, § 5. Deſponſabo.1 John 4By that word, I wil betroth thee; he doth give us to underſtand, that God is the Author of our Reconciliation, and conſequently of our Salvation. He it is that doth firſt come to us and betroth us to himſelf. Wee do not prevent him, or ſeek him to be our husband; but he preventeth us, that he may betroth us unto himſelf. 1 John 4. Not that wee loved him firſt, but he loved us firſt. Wo be to us, if God did not prevent us. Thus Zanchy, and what have you gained by him in this particular, or your oppoſites loſt? Do they not ſpeak the ſame things? and when they aſſert Conditions, yet p. 74deny them to be on our part antecedaneous, or any moving cauſes, acknowledging that all doth proceed from the meer good pleaſure of God, according to the purpoſe which he purpoſed in himſelf, and thatxxDeut. 7.Deut 7 he loveth his people with whom he makes the Covenant, becauſe he loveth them, as Moſes ſometime ſaid to Iſrael.

3. That in denying of Conditions, he doth deny conditions that are meritorious, and that the Covenant it ſelf, as alſo the Promiſes are free without reſpect unto, or dependance on any thing that is of merit in us. Thus in the very next page ſetting down the ſubſtantial or eſſential heads of the Covenant, he delivereth his mind; yyRatio foederis faciendi ſeu promittendi, eſt, qua Deus ex gratia, extra noſtra merita foedus hoc nobiſcum init; foedeſque hoc nullis noſtris ſuffultum eſt meritis. Pag. 44. §. 3. Ratio.The manner of making the Covenant, or of promiſing, is, that God of his free grace, without any merits of ours, doth make this Covenant with us, and it doth not depend on any merits of our own at all. And do not thoſe whom you oppoſe, and think to ſtrengthen your oppoſition againſt them by Zanchies Authority, produced and urged for you; do not (I ſay) they ſpeak the ſame thing with him in this particular? Hitherto I ſhewed, that Zanchy is not ſo much for you, as you would make the world believe he is; I ſhall now make it appear, that in the ſame place, however he doth not uſe the word Condition (which yet he doth in other places) yet he ſpeaks the ſame thing for ſubſtance which they do againſt whom you alledg him. And that there are ſuch conditions required on the Churches part as wee plead for, Conſider with me to this purpoſe.

1. His explication of that phraſe, I will betroth thee to me.zzFoederis vinculo ſe unit cum populo, & populus viciſsim unitur Deo: ſicut ſponſus cum ſponſa, & ſponſa cum ſponſo, fide conjugii utrinque data. P. 43 §. Cum autem. When God doth make a new Covenant with any people, he is ſaid to betroth them to himſelf, becauſe that by the bond of the Covenant he will unite himſelf to that people, and they are likewiſe joyned to God, as the Bridegroome is to the Bride, and the Bride to the Bridegroom, faith of the Marriage being given on both ſides, or by both parties. And

p. 752. His definition of the Covenant, which he doth afterwards largely inſiſt on, ſetting down the chief and eſſential heads thereof. aaIbid. 43. Col. ….The Covenant of God with man, (ſaith he) is mutua pactio, a mutual agreement between both parties; wherein God of his meer grace, and for Chriſts ſake, doth promiſe two things; 1. That he will be a God to us, or receive us into his favour, pardoning all our ſins for Chriſts ſake, and impute his righteouſneſſe unto us. 2. That he wil beſtow the Kingdom of Heaven on us for our inheritance; And doth alſo require of man two things; 1. Faith, 2. Obedience, that he order his life according to the pleaſure of God: and both parties do by outward ſignes confirm Fidem ſibi invicem datam. You may find the ſame thing delivered by him in the firſt and ſecond Heads of the Covenant. Ex parte noſtri ſubſtantia foederis eſt id quod à nobis ſtipulatur, & nos premittimus. &c. p. 45.And in the next page, The ſubſtance of the Covenant on Gods part, (ſaith he) is that which God of his free grace doth offer and promiſe us; on our part, that which he doth require of us, and which we promiſe to perform, That we do embrace this reconciliation offered and promiſed, That we will be his people, &c.

Now Sir, if you will be pleaſed to conſider theſe ſeveral aſſertions of Zanchy, in this very place which you your ſelf did quote, 1. Faith is that Grace which is on the Churches part neceſſary to make up the marriage Covenant between the Lord and her. 2. This grace the Lord doth promiſe abſolutely to give, it being that grace without which the reſt of the Promiſes have no place in us. 3. It is alſo our duty; God doth in the Covenant command it, we promiſe to perform it. 4. It is that wherein, on our part, the ſubſtance of the Covenant doth conſiſt. Lay them altogether, and you may clearly ſee here is an acknowledgment of the thing, faith is the condition of the Covenant, though he doth not give it the name. But to give you a further taſte of him, that it may be out of all queſtion that he doth aſſert conditions, both name and thing; I ſhall only intreat you to peruſe aaIn 1. Epiſt. Joha. cap. 1. loc. de rem. peccat. q. 6.one place more in him; where he doth largely handle that great bleſſing and benefit of the Covenant, the remiſſion p. 76of ſins;Quibus conditionibus remiſſio peccatorum offeratur & conferatur. in the ſixth place he comes to conſider, On what condition it is offered and conferred; and mentions three: 1. The firſt and chief, is the true and conſtant practice of Repentance. 2. Confeſſion and acknowledgment of our offences to thoſe whom we have injured and wronged. 3. A brotherly forgiving of thoſe which have ſinned againſt and offended us. Where he doth withal maintain, thatbbSunt conditiones non propter quas, ſed citra quas peccatorum remiſsio non obtinetur.— Et ſi citra bas conditiones obtineri remiſsio peccatorum non poteſt, non tamen propter eas tanquam propter merita. Ideo Johannes ait, Si confiteamur, ecce conditionem; non tamen ait, propter confeſsionem— Nam etiam citra fidem haberi non poteſt juſtificatio, non tamen propter dignitatem fidei haberi eam dicimus, ſed gratis. — Deinde illud notandum eſt, etiam has conditiones quas requieit à nobis Deus, donari nobis à Deo, & eſſe dona Dei; non ergo meritis ullo modo, ſed ſoli Dei gratiae danda eſt remiſsio peccatorum. they are conditions not for which, but without which the remiſſion of ſins is not obtained; denying them to be conditions meritorious. Therefore S. John ſaith, If we confeſs, behold the condition; yet he doth not ſay, for our confeſſion, he will forgive. Juſtification cannot be had without faith; but we do not ſay, it is obtained for the worth of our faith; but freely, or of freegrace. Moreover this is (ſaith he) to be noted, that even the very conditions which God requireth of us, are given to us by God: Therefore the remiſſion of ſins is not to be aſcribed in any ſort to our Merits, but to the grace of God alone. You have here Zanchy, ſpeaking as fully and as plainly for Conditions, as any of thoſe whoſe Doctrine you oppoſe, in which regard I muſt intreat you either to quit your claim to this Author, and leave him to ſtand on our ſide againſt you; or elſe to change your mind and judgment, come over to us, and then Zanchy is yours when you are ours.

5 The Teſtimony of learned Junius is next produced by you, as that which ſeemes to be moſt for you of all the Authors; and yet not ſo much as is pretended. The oration of his which you mention, I have not. In his Parallels he doth indeed make mention of it,ccƲſum iſtius nominis in hac ſignificatione Claſſicis authoribus non fuiſſe incognitum ante in oratione quadam demonſtravimus. Patal. l. 3. c. 9. as that wherein he had proved, that the Hebrew word, foreign, oft time, in the Scriptures of the old Teſtament; and the Latine p. 77word Foedus, both according to the Etymology and uſe thereof in claſſical Authors, are not reſtrained to thoſe federal promiſes wherein there is a mutual ſtipulation between divers parties expreſſed, but for ſuch declarations and diſpoſitions as proceed from one alone, ſo that the Hebrew word might well be rendred by the Apoſtle, foreign. Now this is a thing which is not denied, but acknowledged and granted by thoſe, which yet nevertheleſſe do aſſert a mutual ſtipulation, and conditions (in that regard) in the Covenant of Grace. So that if this be the ſcope and drift of that Oration, as it ſeems to be by his mentioning of it for this end and purpoſe; it is alledged by you to little purpoſe, ſeeing it doth neither make for you, nor againſt us. In proſecution of this, which is the main drift of that Parallel, and as I conceive by his own citing of it, of the Oration alſo; he adds,ddDei gratiam luculentiorem hominibus explicatam eſſe, quòd ſuis non foedus, ſed Teſtamentum dederit. Quiae foedus conditiones mutuas fuiſſet habitum, quas ſi altera pars non praeſtet, foedus eſt irritum. Teſtamentum verò liberalitatis & gratiae, citra ullam conditionem inſtrumentum eſt, ex quo haeredes vocantur & inſtituuntur citra contemplationem ullius officii quod ab ipſis proficiſſi poſsit. That the grace of God is manifeſted much more clear to men, in that he doth not give a Covenant, but a Teſtament to thoſe that are his: For the Covenant would have Conditions, which if either part do not perform, the Covenant is made void. But a Teſtament is an inſtrument of liberality and grace, without any condition; by which men are called and appointed heirs, without reſpect to any duty which might proceed from them. By this paſſage of Junius you may take notice, who that Vir maximus is whom Dr. Ames cites, in that place of his Coronis, which is quoted by you. Now as for this place of Junius, we muſt either expound it of meritorious Conditions (which thoſe words, without reſpect to any duty, ſeem to intimate;) or of Conditions Legal, to be performed by our own ſtrength, ſuch as were in the Covenant of works: for Conditions Evangelical and not Meritorious, he doth in expreſſe termes aver in the new Covenant or Teſtament.eeSubſtantia utriuſque reſtamenti una quidem at que communis eſt in Chriſto Jeſu; eaque partibus duabus comprehenſa pro ut Abrahamo primum, Gen. 17. deinde vero poſteris illius fuit expoſita; una, promiſſionis, quum Deus inquit, futurus ſim ipſis D…us: altera, conditionis appoſitae, qua Deus petit ut nos viciſs…m pareamus ad ſtipulationem ip…, quam …i, & ipſi e…unt mihi populus. Par. l. 3. c. 8.Gen 17 The ſubſtance (ſaith he) of either Teſtament, is one and the ſame, common in Jeſus Chriſt; p. 78and that conſiſts of two parts; as it was firſt manifeſted to Abraham, Gen. 17. and afterwards to his poſterity; the one containing the Promiſe, when God ſaith, I will be their God; the other the condition added, wherein God requireth, that we ſhould in like manner obey him, when he ſaith, And they ſhall be my people. And if you pleaſe to peruſe the Chapter, out which the next Quotation in the Margent is cited at large, or the paſſage it ſelfe that is alledged, you ſhall finde him acknowledging, that theffHujus promiſſionis Evangelicae antecedens ſive … conditio poterat multorum animos deterrere, ac potius omnium ſi legis foreign in carne noſtra (ut neceſſe eſt) expendiſſent; cujus foreign inde à principio ſermonis hujus conditionem Moſes expreſſerat, dicens, nondum dedit vobis Jehova mentem ad cognoſcendum. —Ne igitur impoſſibilem conditionem propoſitam ſibi à Deo fuiſſe quererentur, commoditatem iſtius Moſes his verbis explicat; Nam praeceptum hoc quod ego praecipio tibi, &c. quaſi dicat, hactenus propoſui tibi partem priorem foederis, ut obſequaris Deo: ſed quia altera quaeque pars foederis eſt tibi neceſſaria, ut Deus tuus quaſi novo foedere (quod tamen reipſa unum eſt) ſuis partibus erga te defungatur cum tu ipſe non poſſis; & circumcidens cor tuum inſcribat ei legem ſuam & foedus ſuum ad obedientiam fidei. Par. lib. 2. part 16. Covenant of the Goſpel hath its conditions annexed, as well as the Covenant of Works; and withal ſuch a condition, as to man in himſelfe is impoſſible, though in regard of the Lords gracious promiſe, who doth undertake to work in his own Federates the very condition it ſelfe, 'tis to them through power of his grace and efficacy of his Spirit, made profitable and eaſie; where when he had fitly ſhewed the agreement between Moſes, ſetting down the tenor and condition of the Covenant which God did make with Iſrael, (beſides the Covenant which he made with them at Horeb) and S. Paul expreſſing the tenor of the Goſpel, which is a declaration of the ſame Covenant of Grace which Moſes mentioneth, he doth thus paraphraſe thoſe words of the Covenant, which both do expreſſe; ggHoc praeceptum fidei quod cloquor neque occultum, neque longinquum, & cum id ipſum in ore tuo, & corde tuo gratioſè Deus ind…, ſi tantum fide potes prehendere.The word is nigh thee, in thy mouth, and in thine heart; i.e. This Commandment of faith which I declare is neither hidden, nor far off from thee, ſeeing God doth graciouſly p. 79put it into thy mouth, and into thy heart, if thou by faith wilt lay hold of it.

Thus you have Junius againſt Junius, or rather Junius expounding himſelf, telling you in plain termes that he holds conditions in the New Covenant, which God of his free grace gives his Creature to perform. So that the former place, where he excludes conditions from the Covenant, muſt (as I ſaid before) be underſtood of legal and meritorious conditions, which ſort of conditions we ſhut out of the Covenant as well as he.

6. Leave we Junius, as much, if not more on our ſide then on yours, and come we to the next, Dr. Ames, (for as for Eſtius and Leſſius, though I value one, the former of them, yet I ſhall not look after them at preſent, not for that I doubt they are againſt me, but for that I care not much to have them for me, being by you upbraided already with joyning with Papiſts, though it ſeems you can your ſelf accept of the patronage of Papiſts when you can get it.) Come we, I ſay, to Dr. Ames: and I could willingly chide you for open fowle play in citing an Author expreſly againſt his own words in the very place you cite out of him. Immediately before your very citation, Ames hath theſe words,

hhConcedimus, hominis officium requiri, illud inſuper contendentes, Deum hujus premiſsionis vi effecturum in ſuis, ut officium illud faciant, quatenus neceſſariò eſt faciendum Cor. act. 5 p. 400.We grant that mans duty is required, maintaining this withal, that God by vertue of this promiſe will cauſe thoſe that are his, that they ſhall perform the duty, as far forth as it is neceſſary to be done. And immediately after your Quotation (which is verbatim the ſame with that Junius delivereth in his Parallel, where he mentions his Oration that you alledge, he doth thus expreſſe himſelf; The whole diſpoſition is after the manner of a Will and Teſtament, To…a diſpoſitio Teſtamentariam habet …, ut ſimpliciter … conditio; atque hac ratione, ad modum foederis aliquando proponitur: qui tamen proponendi modus non ſic eſt accipiendus, ut Teſtamenti naturam in ulla parte mutet. Utrumque à noſtris optimè conjungi ſolet, quum juſtitiam ac vitam, ſub conditione fidei promitti docent, & fidem ipſam electis dari, vel conditionem foederis in ipſo foedere ſimul promitti. Pag. 40.as it is conſidered ſimply, either in whole, or according to the part of it; but if the benefits that are bequeathed, be compared within themſelves, p. 80then one is to the other as it were a condition. And in this reſpect it is ſometimes propounded after the manner of a Covenant: which manner of propounding is not ſo to be taken, as that it ſhould in any part change the nature of a Teſtament. Our Divines are wont excellently to joyn both together, when they teach that righteouſneſſe and life are promiſed upon condition of faith, and that faith it ſelf is given to the Elect, or that the condition of the Covenant is alſo promiſed in the Covenant. How plainly on both theſe places doth Dr. Ames expreſſe himſelfe for that conditionality in the Covenant which we maintain; and that in the ſame place whence you fetch your proof againſt us? Was it for this, my good friend, that you took the paynes to write ſo much out of the Doctor? and that you ſhewed me your written copy, and not the book when I was with you, leſt if you had brought the book, the place it ſelf ſhould have ſpoken & anſwered for it ſelfe? Whether this were the cauſe or no, I leave it to your conſcience; but aſſuredly your carriage in this and that other paſſage about Chamien, whom you would not take notice of to hold conditions proper (though it followed immediately your allegation out of him) until I read it to you, and then would not look upon it, nor hardly hear it, but put it off with ſaying, that he did eat his owne words. I ſay, theſe carriages make me and mine, and your dear friend who was with me, fear that your Opinion ſticks more in your will then in your mind. Your eies and ears are open and ready to entertaine any Author, though a Popiſh one, that makes for your opinion; but if he be againſt your Tenent, though he be never ſo godly, hardly have you patience to look upon him. Well (Sir) what hath now been, as alſo what was formerly alledged out of Dr. Ames, do abundantly prove him to have been for that conditionality of the Covenant we defend.

p. 817. Paſſe we on to Doctor Preſton, where againe you may be blamed, for when the Doctor laid down a diſtinction betweene the Covenants, or rather between the Promiſes of the ſame Covenant; viz. the promiſe of Grace, which he calleth an abſolute Covenant made with the Elect, Jer. 31. Ezek. 36. and the Promiſe of life which he cals a conditional Covenant made with all, Mark 16Mark 16If thou believe, thou ſhalt be ſaved. You run away with a piece, and put downe Dr. Preſton for a defender of the abſoluteneſſe of the Covenant, though both there, and in his Treatiſe of the Covenant (of which I believe you were not ignorant) he writes many leaves to the contrary. But I hope you will wipe this Author alſo out of your liſt, after I have rehearſed ſome paſſages unto you out of him. Look then either in that, or the Sermon foregoing (for I have not the Book now by me) and you ſhall find Dr. Preſton aſſerting faith to be required, and that precedently to our being in Covenant: For thus he writes, That which is required of them is only, that they take it. And there is nothing precedently required or looked for on our parts, but taking and applying of it. So page 18 The taking of Chriſt makes Chriſt ours. — Faith is that whereby the right of Chriſt is made ours unto ſalvation. Pag 62, 63 he tels us of the reconciling and juſtifying act of faith; which, he ſaith is direct, and is that whereby we take Chriſt; as well as of its pacifying act, which he calls reflex, and ſaith it is that whereby we know we take him: yea, he tells us, that Humiliation is required, not as a qualification: but as our ſenſe of ſickneſſe is required to our ſeeking of cure, ſo this to our ſeeking of Chriſt, without which wee will never come to Chriſt. And would you know what this taking of Chriſt is, which he ſaith is precedently required? He tells you toward the latter end of the firſt Sermon, that it is to know Chriſt rightly, as Prophet, Prieſt and King.—To obey him.—To forſake all other for him. — To pitch on him with our whole deliberate and ſincere will. Moreover after this our receipt of him, We are (ſaith he) required to obey him, to be holy as he is holy, to forſake all; p. 82which he calls after-clap conditions, and hard conditions. And pag. 25. Thoſe that be humble and ſee Gods wrath what it is, that have their conſciences awakened to ſee ſin, will come in and be glad to have Chriſt, though on theſe conditions: but the other will not. If you will have Chriſt on theſe conditions, you may. But we preach in vain, all the world refuſeth Chriſt, becauſe they will not leave their Covetouſneſſe, Pride, &c. And all becauſe they be not humbled. Now whereas he excludes conditions in ſome paſſages, he tells you in what ſenſe he excludes them. Pag. 15. When we exclude all conditions, we exclude ſuch a frame and habit of mind, which we think is neceſſarily required to make us worthy to take him. By which it appears clearly, they were meritorious conditions he excluded. To theſe I may add how in his Treatiſe of the New Covenant, page 217. he gives this for his fourth Reaſon, why uprightneſſe is required; viz. That there might be an integrity on both ſides; A Covenant, as on Gods part, ſo on ours: That as he promiſeth he will be all-ſufficient, ſo he requireth this again on our parts, That we be altogether his. And pag 357. That the Condition God required of Abraham was, that he ſhould believe; where he ſpends many leaves in ſhewing that, and why faith is the condition of the New Covenant, Page 389. That Repentance, the condition required of us, is part of the Covenant, both on Gods part and on ours. The condition that is required of us, as part of the Covenant, is the doing of this, the action. But the ability whereby we are able to perform theſe is a part of the Covenant on the Lords part. Pag. 398. That when we do believe, at that very hour we enter into Covenant, and are tranſlated from death to life: And pag. 458. When the heart gives her full conſent, and takes the Lord for her God and Governour, then is the Contract made up between them.

Theſe paſſages (Sir) abundantly ſatisfie me concerning that holy and reverend Author, that he held faith to be the grand condition of the Goſpel, precedently required to, not only our knowing our ſelves in ſtate of Grace, but our very being therein, and right thereto. If he ſay, p. 83that the Covenant, that is, one part of it, viz. the Promiſe of Grace, is abſolute; he ſaith no more then others, for I know none of our ſide that hold that part to be antecedently conditional. Some call it a Free, others an Abſolute promiſe, others a Covenant with Chriſt for us, &c. Yea, in regard of the freeneſſe and abſoluteneſſe of it, they grant the Covenant in reſpect of the Elect to be equivalent to an abſolute Promiſe, and the purchaſe equivalent to an abſolute purchaſe (as you may ſee Owen Ʋniv. Redempt. lib. 3. c. 2.) the conditions on which ſalvation is promiſed, being purchaſed and promiſed as well as the ſalvation. Notable are the expreſſions of Mr. Rutherford in this particular,kkSurvey of Antinom. p. 129. We teach faith a condition on our part, and alſo a grace promiſed: Chriſt brings himſelfe, his righteouſneſſe, and the condition of faith too, which doth receive him. As if ſome Prince ſhould freely promiſe to marry ſome maid of low eſtate, on condition ſhe wear a gold chain, with a rich Jewel of the Crown in it, and withal ſhould bind himſelf to give her both the chain and a will to wear it. Again, He is both without doors knocking, and within doors opening, yet he never cometh in, but upon condition we open, which condition is alſo his own work. He offers Righteouſneſs ſo the ſinner believe, and he works belief that the ſinner may have Righteouſneſſe, pag. 109. Thus you ſee others as well as Dr. Preſton, aſſert the abſoluteneſſe of the Covenant in that part; who yet ſtill maintain the other part, viz. the promiſe of life and ſalvation to be conditional; which as hath been already ſhewed, Dr. Preſton doth maintain.

8. As for Mr. llSocin. Diſc & Conſut p. 225.Walker, he denies not all kinds of conditions in the place cited, but only Conditions Legal, and conditions for which; meritorious ones: but conditions which are as a means by which the free gift is received, and as a qualification whereby one is made capable and fit to receive and enjoy the free gift; ſuch he granteth, and calleth them Conditions in the place cited by you; ſaying, There is no condition of the Covenant propounded, but only the way and means to receive the bleſſing, or the quality and p. 84condition by which men are made capable and fit to enjoy the bleſſing: which is as much as I plead for under that Title.

As for Mr. Strong, though both what I have heard from him my ſelf, and alſo what I have heard from others who have ſeen his Sermon, induce me to believe that he is not againſt our conditions, yet having not his Sermon, I muſt be altogether ſilent at this time concerning him.

By this (Sir) you may ſee, that I have looked into the moſt of the Authors which you cited, and amongſt them all I muſt profeſſe unto you, that I find not one that ſpeaketh fully for you, but more againſt, then for your Tenent: and for that ſort of conditions, whoſe cauſe I plead, I muſt intreat you therefore to ſhake hands with them, and leave them to ſtand on my ſide. To them I ſhall add ſome few more.

1 Mr. Perkins ſhall be the firſt, who puts down conditions in the very deſcription of the Covenant, ſaying, mmOrder of the cauſes of Salvation. c. 31.The Covenant of Grace is that, whereby God freely promiſing Chriſt and his benefits, exacteth again of man that he would receive Chriſt by faith, and repent of his ſins. In the Covenant of Grace two things (nnRef. Cath. tit. of Juſtif. Diff. 2. 2. ſaith he elſewhere) muſt be conſidered the ſubſtance thereof, and the condition. The Subſtance of the Covenant is, that Righteouſneſſe and life everlaſting is given to Gods Church and people by Chriſt. The Condition is, that we for our parts are by faith to receive the foreſaid benefits, and this condition is by grace as well as the ſubſtance.

2. Mr. Reynolds ſhall be the next; in his Treatiſe of the Life of Chriſt, p. 399. he calls Faith the conveyance: and p. 403. We expect Juſtification by faith in Chriſt.— Faith unites us to Chriſt, and makes his death, merit, life, kingdom, ſonſhip, victory, benefits to become ours. You may ſee p. 451, 452, 453. That to marriage between Chriſt and his Church, whereby the Church hath a right and propriety created, to the Body, Name, Goods, Table, Poſſeſſion, and Purchaſes of Chriſt,— is eſſentially required conſent, p. 85which conſent muſt be mutual; for though Chriſt declare his good will when he knocketh at our doors, yet if we keep at diſtance, ſtop our ears at his invitations, there is then no Covenant made. It is but a wooing, and no marriage, &c. Pag. 465, 466, 467. That the office of Faith is to unite to Chriſt, and give poſſeſſion of him, till which union by Faith be made, we remain poor and miſerable, notwithſtanding the fulneſs that is in Chriſt. Pag. 478, 479. and to name no more, pag. 512. ſetting down the difference between the two Covenants, he ſaith, They differ in the Conditions, for in the old Covenant, legal obedience; but in the new Faith only is required, and the certain conſequent thereof Repentance.

3. Mr. Ball ſhall be the third, who ſaith, ooTreat. of the N. Cov. p. 17.The Covenant of Grace doth not exclude all conditions, but ſuch as will not ſtand with grace: and pag. 18. The ſtipulation required, is, that we take God to be our God; that is, that wee repent of our ſins, believe the Promiſes of mercy, and embrace them with the whole heart, and yeild love, fear, reverence, worſhip, and obedience to him according to the preſcript rule of his Word: and p. 20. If then we ſpeak of Conditions, by conditions we underſtand whatſoever is required on our part, as precedent, concomitant, or ſubſequent to Juſtification. Repentance, Faith and Obedience, are all conditions. But if by conditions we underſtand what is required on our part, as the cauſe of that God promiſed, though only inſtrumental, Faith or belief in the Promiſes of free mercy is the only condition.

4. Let learned Pemble be the fourth, who ſpeaking of the difference between the Law and the Goſpel, ſaith, ppOf Juſtif. §. 4. c. 1.The diverſity is this, The Law offers life unto man upon condition of perfect obedience, curſing the tranſgreſſors thereof in the leaſt kind with eternal death. The Goſpel offers life unto man upon another condition, viz. Repentance and Faith in Chriſt, promiſing remiſſion of ſin to ſuch as repent and believe. That this is the main eſſential difference between the Covenant of Works and the Covenant of Grace, we ſhall endeavor to make good againſt the Romiſh Apoſtacy. p. 86And about a leaf after, Hence we conclude firmly, that the difference between the Law and the Goſpel aſſigned by our Divines, is moſt certain and agreeable to the Scriptures, viz. That the Law gives life unto the Juſt upon condition of perfect obedience in all things: The Goſpel gives life unto ſinners, upon condition they repent and believe in Chriſt Jeſus. Where you may take notice, that he layes it down not as his own private opinion, but as the general Tenent of all the Orthodox Divines in his time, and that in oppoſition to our Popiſh Adverſaries. It was then no Popery to hold conditions in the Covenant: and as he of the Divines of his time, ſo may I of the Divines of this preſent age. See their conſent and harmony herein, Larg. cat. p. 9.

5. Doctor Downam ſhall be the fifth; qqTract. 1. of Juſtif. l. 6. c. 8. §. 10.That which is the only condition of the Covenant of Grace, by that alone we are juſtified. But Faith is the only condition of the Covenant of Grace, which is therefore called, Lex fidei. And l. 7. c. 2. Sect. 6. Our Writers diſtinguiſhing the two Covenants of God, that is, the Law and the Goſpel, whereof the one is the Covenant of Works, the other is the Covenant of Grace, do teach that the Law of Works is that which to Juſtification requireth Works as the condition thereof. The Law of Faith, that which to Juſtification requireth faith as the condition thereof. The former ſaith, Do this and thou ſhalt live; the latter, Believe in Chriſt and thou ſhalt be ſaved.

6. Doctor Davenant doth alſo fully expreſſe himſelfe ſeveral times to the like purpoſe, and may in the ſixth place be added to the former. His words are theſe:

rrIn fodere Evangelico aliter ſe res habet; nam in hoc foedere ad obtinendam reconciliationem, juſtificationem & vitam aeternam, non alia requiritur conditio quam verae & vivae fidei: Sic Deus dilexit mundum. Joh. 3. 16. Rom. 4. 5. Gal. 3. 8. Juſtificatio igitur & jus ad vitam aeternam ex conditione ſolius fidei ſuſpenditur. De juſt. act. c. 30. in reſp. ad ob. 3.John 3:16Rom 4:5Gal 3:8In the Covenant of the Goſpel it is otherwiſe; for in this Covenant, to the obtainment of reconciliation, Juſtification, and life eternal, there is no other condition required then of true and lively faith; God ſo loved the world, John 3. 16. Therefore Juſtification, and the right to eternal life doth depend p. 87on the condition of faith alone. Where he doth afterward thus briefly ſhew the difference betweene the Law and the Goſpel, conſidered as two diſtinct Covenants; ſſLex in conditione operum habet ipſam vim & formam icti foederis: At Evangelium in Mediatoris ſanguine fide apprehenſo collocat ipſam vim & formam foederis. Ibid.The Law (ſaith he) hath the very ſtrength and form of a Covenant made in the condition of Works. But the Goſpel placeth the very ſtrength and form of a Covenant, made in the blood of the Mediator apprehended by faith. What can be ſaid more expreſly then this? I will not trouble you with repeating what hath been already delivered out of him in his next Chapter, but only mention one paſſage or two out of him: ssPromiſſio vitae aeternae juxta pactum Evangelicum & foedus gratiae, pendet ex conditione fidei. Id. cap. 32. in ſol. ad ob. 1. p. 407.The Promiſe of eternal life according to the Covenant of the Goſpel, and of Grace, doth depend on the condition of faith. A little before, explicating in what ſenſe we deny good works to be required as conditions of Salvation, Si per conditiones ſalutis intelligamus conditiones foederis quibus recipimur in favorem Dei, & ad jus vitae aeternae: haec enim pendent ex ſolo conditione fidei Chriſtum Mediatorem apprehendentis. Ibid. p. 406.he thus ſpeaks, If by conditions of ſalvation, we underſtand the conditions of the Covenant, whereby we are received into the favor of God, and to the right of eternal life: for theſe depend on the only condition of faith apprehending Chriſt the Mediator.

7. With the fore mentioned Divines doth the learned ttDe trip. foed. Theſ. 8, 9. In foedere naturae exigitur Juſtitia naturalis, at in foedere gratiae exigitur tantum fides.Cameron fully agree, who handling the agreement and differences of the Covenant of Nature and of Grace, obſerves they both agree in the extrinſecal form, that to each there is annexed a reſtipulation, though in the thing it ſelf required in each by way of ſtipulation, they differ; for that in the Covenant of Nature, natural Righteouſneſſe is required; but in the Covenant of Grace faith alone is required. Whereupon in the concluſion of his whole Diſcourſe concerning that Subject, he gives this definition of the Covenant of Grace; It is uuFoedus gratiae eſt illud quo Deus propoſita conditione fidei in Chriſtum, remiſſionem peccatorum in ejus ſanguine, & vitam coeleſtem pollicetur, idque eo fine ut oſtendat divitias miſericordiae ſuae. Theſ. 82.that wherein God on the Condition of faith in Chriſt propoſed, doth promiſe the p. 88remiſſion of ſins in his blood, and life everlaſting in heaven, and that for this end, that he might ſhew the riches of his mercy.

8. Unto theſe I may add Paraeus, who obſerves that the Apoſtle doth make mention of faith, thatvvIn 3. ad Rom. 23 in illa verba, Per fidem. he may teach us, fidem eſſe conditionem, that faith is the condition under which Chriſt is given unto us, as the propitiation for ſins, and that it is the Inſtrumental cauſe by which alone we obtain the propitiation in Chriſt. And elſewhere ſetting down the difference between the righteouſneſs of the Law, and of faith, or of the Goſpel. He ſaith,

wwEx illa vitam nemo conſequitur, quia conditio faciendi omnia leg…s, nulli eſt poſſibiis extra Chriſtum. Ex hoc fructum & vitam conſequi facile eſt, quia conditio confitendi Dominum Jeſum, & credendi ejus Reſurrectionem prope eſt, in ore, & in corde noſtro. In cap. 10. ad Rom. v. 9.Rom 5:9By that no man doth obtaine life, becauſe the condition of doing all things required by the Law is not poſſible to any beſides Chriſt. It is eaſie to obtaine the fruit, and reape life by this, becauſe the condition of confeſſing the Lord Jeſus, and believing his Reſurrection, is nigh in the mouth, and in the heart.

9 The learned Chamier, that great Aſſertor of the truth of God againſt the Romiſh corrupters of it, is the next. xxNos legis & Evangelii diſcrimen cum quaerimus utrumque nominare contracta illa ſignificatione, ſecundum quam Paulus oponit legem operum, legi fidei. Hoc eſt, legem operum proponere ſalutem ſub conditione legis per ficiendae. At legem fidei candem preponere, ſub conditione tantum credendi in Chriſtum: nimirum, ut u…rinque conditio ſumatur codem ſenſu. Tom. 3. lib. 15. cap. 3. § 26.He diſputing with Bellarmine concerning the difference between the Law, and the Goſpel, ſpeaks as fully and plainly as any of the reſt forenamed Proteſtant Divines, That the Law of Works doth propoſe ſalvation upon condition of fulfilling the Law. But the Law of Faith doth propoſe it upon condition only of believing in Chriſt; the word condition being taken in the ſame ſenſe in both ſides. And having diſtinguiſhed conditions that are in Contracts and Covenants, that ſome are precedent, others are conſequent; the former being ſuch as are eſſential to the Contract or Covenant; yea, conſtituting the very eſſence p. 89and foundation of it. The other being ſuch, the defect or want whereof doth make the Contract or Covenant to be void and of none effect, though they do not make the Covenant and Contract it ſelf.§ 27, 28, 29. He doth apply it to his preſent Subject, The Law of Works requireth the fulfilling of the Law as a condition antecedent, without which any man hath not, either the actual poſſeſſion of, nor ſo much as a right to eternal life. The Law of faith doth not admit works as ſuch a condition antecedent, but only conſequent, ſo that they are neceſſary, ex vi donatae jam propter fidem vitae, by vertue of that right to eternal life, which is already conferred on them through faith; Where you ſee Chamier doth clearly aſſert Faith to be the condition by which we doe receive the right to life, given us by grace; Works the condition conſequent in the Covenant of Grace.

10. Mr. Bayn on the Epheſians, Remiſſion of ſin is communicated from Chriſt in manner following. 1 Chriſt ſendeth his Miniſters, as Legats, with the word of reconciliation or pardon, inviting them to believe on him, that they may receive forgiveneſſe of ſins. 2. He doth work together by his Spirit, making thoſe who are his children, believe on him, if they may find forgiveneſſe in him. 3 He doth communicate to them the forgiveneſſe which himſelfe had procured and obtained for them. And on that fourth verſe, God doth not bind any directly and immediately to believe ſalvation but in a certain order, for he binds them firſt to believe on Chriſt to Salvation, and then brings them in Chriſt to believe that hee loved them, and gave himſelfe for them.

11. Mr. Burroughes upon Hoſea, upon thoſe words, I will betroth them unto me; how frequently hath he thoſe words, It muſt be mutual, it muſt be mutual in every particular branch of it. He ſhewes it muſt be mutual on the Churches part, as well as on Gods part; and how can it be ſo without ſtipulation. In Moſes his ſelf-denial. p. 188. Faith hath the greateſt honour above all other Graces to be the condition of the Covenant.

12. Laſt of all, it is the general Tenent of our brethren p. 90in New England, as appears by Mr. Bulkly of the Covenant. pag. 280, 281. where he handles that very Queſtion. And alſo by the Catalogue of Errors that did ariſe there, and were condemned by an Aſſembly at the Church of New Town, Auguſt 31. 1637. atteſted by Mr. Weldes, Err. 27. It is incompatible to the Covenant of Grace to joyne Faith thereunto. Err. 28. To affirm there muſt be faith on mans part to receive the Covenant, is to undermine Chriſt. Er. 37. We are completely united to Chriſt, before, or without any faith wrought in us by the Spirit, Err. 38. There can be no true cloſing with Chriſt in a Promiſe that hath a Qualification or a condition expreſſed, Err. 82. Where faith is held forth by the Miniſters as the condition of the Covenant of Grace on mans part, as Juſtification by Sanctification, and the acting of faith, in that Church there is not ſufficiency of bread. By condemning theſe opinions for Errors, they declare their judgments to be for conditions in the Covenant.

You ſee (Sir) with what a cloud of witneſſes we are compaſſed, and how the ſtream of Proteſtant and true Religion hath run in this channel: certainly, it ſhould be ſome more then ordinary cauſe that ſhould make us run counter to ſo many grave, learned, and godly Authors. Well, let us ſee what moves you to diſſent. Firſt, Many of them confeſſe it to be conditions improperly. Secondly, Many are driven to eat their own words. Now if both theſe were true, would they be of moment to make you diſſent from your godly brethren? Is propriety of ſpeech ſuch a Jewel, that for the preſervation of it the good names of the godly and orthodox Divines, and the peace of the Church muſt be ſaid to ſtake? But who (my good friend) ſhall be judge of this propriety? Certainly, if it ſhall continue for language that was in the Doctors time, you will be caſt;Penes quos eſt vis … loq…di for I am ſure conditions in the Covenant hath been, and is the language moſt in uſe among the Orthodox.

I remember when I had ſome conference with you in p. 91your Committee houſe about your Sermon, you told me, Pemble was for you, and Chamier for you, and all Polemick Writers were for you: and now the contrary proves true, and they are brought againſt you, now they ſpeak improperly, and are ſometimes forc'd to eat their words. I am ſure you ſpeak not properly when you told me that they balked the word Condition.

But proceed we to the other Grounds. You go on and tell us, that another thing that cauſeth your diſtance was, the vigilancy of the Adverſary, who was ready to make uſe of ſuch expreſſions for defence of their Tenents. This I confeſſe is of more weight then the former, for we ſhould be careful that we miniſter not the leaſt advantage to the Adverſary. Biſhop Davenant, as hath been heard already, would not have us in conference with Papiſts, uſe ſuch ſpeeches as theſe, That Works are neceſſary, and the like, becauſe they will be apt to underſtand merit by them: yet nevertheleſſe that reverend Author doth uſe the word Condition, and very frequently: it ſeems he thought there was no ſuch peril in the uſe of it. Again, the adverſaries you ſpeak of, muſt be either Papiſts or Arminians. Now as for Papiſts, you have delivered us from all fear that way, by telling us they ſtand not for any merit in the preparations they plead for; now if they took any advantage from the word Condition, it would be to approve of merit. As for Armininas, they may take as much advantage from all Commands, Calls, and Counſels to Faith and Repentance to prove their free will, as from conditions: So then theſe alſo muſt be laid aſide. Beſides, if there were danger in the expreſſion, can it not be qualified, ſo as that neither Papiſts nor Arminians may take any ground therefrom for the ſpreading of their Errors? muſt it needs be wholly caſt away? Moreover, is there not as great a care to be had of Antinomians and Libertines, with whom our Engliſh Church begins to be peſtred? and may not theſe ſpiders increaſe their venome on your own gay flowers of abſolute p. 92freeneſſe, to the poyſoning of the power of godlineſſe, both in their own and other mens converſations? May they not ſay, Seeing no conditions are required, nothing on our part is to be done, I may live as I liſt, for I cannot break the Covenant?

Sir, This is an inference not onelyonly may be made, but hath been made by too many in theſe looſe times. I have heard ſad ſtories of it whilſt I lived in London; I have knowne the perſons there that have caſt off Sabbaths, Duties, Ordinances, with this inference: and ſcoft at the followers of them; calling them, Dutymongers, Men of an Old Teſtament ſpirit, and the like.

You cannot be ignorant that ſuch a horrid inference is practically made from that Doctrine: And however you may think you have a ſalve for it in your thoughts (which how ſollid it may be I much queſtion) yet how can you remedy it in the hearts and lives of others? Oh do not deſtroy by one Sermon more then you can build by ten.

But laſt of all, that that moſt moveth you is your compaſſion to vulgar hearers, who hearing of conditions, take not hold on the Promiſe becauſe they have not the condition. Now here, in the bowels of this compaſſion, I do beſeech you to conſider what you do, and tell me ſeriouſly, Dare you bid a ſinner, whilſt he goes on impenitently in his evil way, never repenting of it, nor turning from it, nor looking after Chriſt; dare you (I ſay) offer ſuch a wretch the precious blood of our bleſſed Saviour? And dare you bid ſuch a one, continuing ſuch, to lay hold on the promiſe of mercy? Dare you tell him, That the Goſpel belongs unto him even while he is ſuch? Dare you ſay, Here Drunkard, Swearer, Whore maſter, here is ſalvation for thee, here is a Chriſt for thee, here is life for thee, though thou go on in thy ſwearing, drinking, whoring; Salvation is thine, take it, aſſure thy ſelf of it, it is thine? If you do, fare you well. I dare not, leſt I ſtrengthen the hands of the wicked; Old and New p. 93Teſtament are both againſt it. But if your meaning be, that ſuch a ſinner ſhould alter his mind, leave his courſe, repent him of his evil way, give up himſelf wholly to Chriſt, and then, though never ſo foul, here was water to cleanſe him, and bloud to purge him, mercy to pardon him, and a Chriſt to juſtifie him. If your meaning (I ſay) be this, what do you but hold out mercy conditional, even as we do, and to what end have you raiſed all this duſt and ſtir?

To conclude, The peace of the Church, and edification of ſouls ſhould be moſt dear unto us; things wee ſhould both preach and pray, ſtudy and labour for, and by all means poſſible endeavour to procure, preſerve, and propagate. Now I do beſeech you (my dear brother) ſeriouſly and ſadly to conſider, whether your preſent Tenent, and the broaching of it, doth not make a diſturbance in the one, and a ſtop and hinderance in the other? My heart akes to think of the late ſtirs in the New England Churches, occaſioned by Maſter Wheel-write, Maſter Hutchiſon, and their followers, eſpecially when I conſider, that this very Tenent, No Condition in the Covenant, had a great influence thereon, if it were not the maine cauſe thereof. For here began they to look upon all thoſe faithful Miniſters of Chriſt, who maintained conditions, as no Preachers of free Grace, no Goſpel Miniſters, Legal Teachers, not yet acquainted with the Goſpel Covenant, not able to give ſufficient bread to their people, as appears by the examinations of Maſter Hutchiſon, and others in the book fore mentioned. Thereupon they fell to a neglect of their Sermons, contempt of the publick Ordinances, ſiding and faction, till in the end, for troubling of the Church her peace, they were ſome of the chief of them cut off and baniſhed. May not (my dear brother) the like uſe be made of your preſent Doctrine? Yea, is it not (think you) already made by divers? Are not the hearts of many taken off thereby from their faithful Miniſters and Paſtors whom before they loved, prized, p. 94hearkened to, received good from, yea haply received their converſion by (if they be indeed converted?) are not (I ſay) their hearts taken off from theſe their ſpiritual Fathers, ſo that they neglect their Sermons, contemne their counſels, call them, nick-name them Legal Teachers, and Miniſters of the Old Teſtament? when yet I hope you your ſelfe cannot in your conſcience but acknowledg them for the true Ambaſſadors of the Lord Jeſus. May not this ill iſſue of your Doctrine lye heavy on your ſpirits? Again, may not the Writings of Pemble, Preſton, Perkins, and other our Worthies now with God, for their holding of Conditions, and profeſſing the conditions of Faith and Repentance, as without which we cannot have life, be laid aſide and neglected? Nay, are not theſe Authors themſelves contemned as men of darker times, and not acquainted with ſuch cleare light as now ſhineth, though you know there is more of the power and marrow of Chriſtianity in one of their pages then in ten leaves of your new lighted Meteors? Beſide, are not many of the godly who love you, and were hearers of you, driven from your Lectures, or at leaſt cannot come to them without fear and jealouſie? others thereby amazed, not knowing whom to follow? and moſt called away from the practice of Religion, to that needleſſe diſquiſition of a curious ſpeculation? When he builders claſh, the Building muſt needs be interrupted; and when the Witneſſes diſagree, the Jurors can bring in little better then an Ignoramus in their Bill.

I do beſeech you (Sir) to conſider how by this your Tenent the names and Doctrine of Gods faithful Miniſters, dead and living, are aſperſed, the minds of the godly troubled, the peace of the Church diſquieted, the hands of the wicked ſtrengthened, the mouthes of the Adverſaryes opened, and the hearts of your friends exceedingly ſadded;**This Book was delivered unto Mr. Eyre in the Authors life time, ſome years ſince, before his Book againſt Mr. Woodbridge, Mr. Crauford, and Mr. Baxter came forth. and to draw back your foot before you are gone too far. By p. 95the wicket of an interpretative abſoluteneſſe, I ſhould hope that you might yet recover your ſelf in ſafety; however, by the door of retractation I am ſure you may: and though that work be an unpleaſing buſineſſe to fleſh and blood, yet is it one of the nobleſt Offices of a Chriſtian ſouldier, in which ſpiritual warfare, as well as in temporal, as much honour may be gained by a good Retreat, as by a couragious Incounter, or proſperous Victory.

FINIS.