The Plain Mans Senses Exercised to Discern Good and Evil, Chapter 11

The Plain Mans Senses Exercised to Discern Good and Evil · Chapter 11

p. 308CAP. XI. Errors against the true nature and ground of Faith and Justification.

IT is not my purpose in this Treatise, to follow every Brainsick Sectary in their Wild-goose Chase, nor to stand upon confutation of every absurd Sentence that falls from their pennes: many of their Fooleries are not worthy to be taken notice of. The materiall Errors cited in this Chapter are two.

First, Concerning the ground and meanes of Faith, (according to which, Faith will be accounted naturall, or supernatural) their Error is thus expressed:

They that are without the Gospell written or preached, Error 1 have sufficient meanes of believing; Sect. 1 they that have only the Heavens, the Sun, Moone, and Starrs, and the goodnesse of God in the Government of the world, have reason sufficient, if not in abundance, to think the same thoughts, and judge the same judgement with those that have the letter of the Gospell, (namely in the matter of believing.) For these two reasons are alleaged.

1. They have the substance of the Gospell, (namely) the willingnesse and readinesse of God to be reconciled unto the world preached unto them by those foresaid Apostles, the Sun, and Moone, and Stars, &c.

2. Because in the Creatures they have sufficient meanes of Believing. First that God is: Secondly that he is a rewarder of those that diligently seeke him, which is all the faith or beliefe that the Apostle makes simply and absolutely necessary to bring a man unto God, (that is) into grace and favour with him.

Against these grosse Errors I lay down this positive Conclusion, Doctrine. (namely) the substance of the Gospel; nay, not the p. 309least glympse thereof is, or can be made known to us in the Creatures, and therefore they which want the Letter of the Gospel, have not means sufficient to bring them unto saving Faith; neither can they think the same Thoughts, nor judge the same Judgement, that they do, which have the Letter of the Gospel.

1. The Sun, Moon, and Starres,Two Branches of this Doctr. and the Government of the World, are but dumb Apostles to preach the Mysterie of Salvation; the eternall power and Godhead are cleerly seen and understood by the things that are made, so that by this goodly frame of the World, the Sun, Moon, and Starres, men by naturall reason, may gather, that God is eternall, because he is before all things which are made; and powerfull, because he could make such a World of nothing; and accordingly, that the Godhead is not like to the Image of a corruptible Man, or Birds, or four-footed Beasts, or creeping things; under all which forms the Heathens did worship a Deity, and served the Creature more than the Creator. Rom 1.20.23 25.Rom 1:20Rom 1:23The Apostle shews the vanity of mans imaginations, for it is contrary to reason, that God, which made the world, should be like unto such weak, dying, perishing Creatures.

2. Much more that such Creatures should be worshipped and served, prayed unto, or depended on for help; and therefore he tells us, that in their base conceits of the Godhead, & in their idolatrous Image-creature worship, they became bruitish; they did not shew themselves men, and therefore were without excuse in that respect: A worshipper of Images, of Creatures, hath no excuse for his sin, because they had reason enough to dictate the contrary. Now if in the great works of the Creation, they could not apprehend aright the nature of the Godhead; How shall they be able to see the find in them the hidden mysterie of the Gospel?Col 1.26. Ephes 3.9. Ver. 10. 1 Pet. 1.11. Heb. 1.1.Col 1:26Eph 3:91 Pet 1:11Heb 1:1 The mysterie that was hid from Ages and Generations, hid in God, hid from generations of Men, yea, from Angels in Heaven, to whom the manifold wisdome of God is made knowne by the Church: God at sundry times, and in divers manner, spake in times past unto the Fathers concerning Christ by the Prophets; But did he ever speak of Christ by the dumb Creatures? p. 310What should I say more? The Apostle is cleare, The world by all its wisdome knew not God, 1 Cor. 1.21.1 Cor 1:21till it pleased God to reveale it by the foolishnesse of preaching. Verse 8.It never entred into the heart of man to think of Salvation by the Crosse; of an imputed Righteousnesse by a Mediatour, of God manifest in the Flesh, made under the Law, &c. and many other such like points of the Gospel: none of these things ever entred into the heart of man to concieve; 1 Cor. 2.9.1 Cor 2:9the knowledge and belief of these things comes onelyonly by hearing, and by the Revelation of Jesus Christ in the Gospel: All that ever studied Righteousnesse, I mean the best and wisest of Heathen Philosophers, never sought it in a way of Faith, but in a way of Works, of morall correctives of Vice, and rules of common Justice, and humane Prudence. But did ever any one of them so much as dreame of a Mediator? or of Justification by Faith.

2.22Branch. Hereof follows the second Branch of our Conclusion (namely) that they which want the Light and Letter of the Gospel; have not sufficient means of Believing. The object of Faith is not revealed in the Creatures; How then can there be any Faith without the Gospel?Rom. 14.15.Rom 14:15 How can they believe in him of whom they have not heard? ('Tis a thing impossible) and How can they hear without a Preacher? (that is also impossible;) A Preacher of the Gospel of peace, that brings glad tidings of good things? And how can they preach except they be sent? If there be no Sending, no Preaching, no Hearing, there can be no Believing. And so the Apostle concludes, ver. 17. So then Faith cometh by hearing, and hearing by the Word of God. This is the onelyonly true ground of Faith; and all that would get Faith, must hearken to the Gospel, as it was taught and published by the true and living Apostles of Jesus Christ, and is continued in the Church by such as succeed them,1 Cor. 3.5.4.9. Rom. 1.5.1 Cor 3:51 Cor 3:41 Cor 3:9Rom 1:5 who are Ministers, by whom ye believe, and Labourers together with God, to make the World obedient to the Faith.

The reason hereof is, Reason. because true Faith, whereby man is justified,Faith is supernaturall in three respects. is purely supernaturall, it is above Nature to teach it, or to work it. It is purely supernaturall, first, in respect p. 311of the Object, which is Christ crucified for our Sins; The things to be believed are above the reach of mans naturall reason; Flesh and blood hath not revealed this unto thee, but my Father which is in heaven: This our Saviour spake of Peters Faith, Mat. 16:17.

It is a lewd invention of some, to say, that Heathens might have an implicite Faith in Christ; that is, habitually to believe all things contained in Scripture, although actually they knew not what was therein contained; and that an explicite particular belief of Christ was not then necessary. For they could not have none at all, because they had Christ for their Object: but foreign, that which might be known of God by the Creation. That distinction of Faith implicite and explicite, cannot take place where the object of Faith is not known and embraced. Implicite Faith is that of many weak Christians, who believe in Christ for Salvation, that he died to save his people from their sins; or this they rest on, though many particulars touching the manner of the Incarnation, Death, Resurrection, Intercession of Christ, and of Justification, and of the Definition of Faith, &c. be not clearely known to them; the Faith of Cornelius and the Eunuch was such. Faith explicite, is when Christians can distinctly go from point to point, manifesting their knowledge in the mystery of Christ. These two are but degrees of the same Faith, the one weak, the other strong, for they both meet in one Object, Christ Jesus.

But to tell of an implicite Faith in Heathens, which have a kind of knowledge of God, but not Christ for their Object, is an invention to delude the simple; they could have neither habit nor act of Faith, when as the object of Faith was altogether unknown to them.

Much after this manner do the Popish Priests delude their people, by the Doctrine of an implicite Faith; for they teach, that the people are not bound to know what the matters of their Faith be; it sufficeth that they believe, as the Church believes, upon assurance that the Church believeth all things necessary; but what those things are, which the Church believes, they need not inquire: Thus they exclude p. 312knowledge from Faith, and place it in Assent onelyonly, in a blinde and generall Assent, whereas without Knowledge there can be no Faith; and without supernaturall Revelation there can be no knowledge of the things that are to be believed.

Secondly, Faith is purely supernaturall, in regard of the manner of coming by it; it is given from above: To believe, is the work of God, as hath been sufficiently evinced in the former Chapter; and although, when we believe, we see sufficient to believe; yet to make the heart close with Jesus Christ, is an effect of Gods powerfull Grace. Hence it is that the Apostle prayes for the Thessalonians, that God would count them worthy of this calling, and fulfill all the good pleasure of his goodnesse, and the work of Faith with power. 2 Thes. 1.11. in which place the Apostle teacheth two things: First that the whole beginning and progress of our salvation, is to be ascribed to the good pleasure of Gods goodness: Secondly, that the work of Faith is carried on with power; Christ is the author and finisher of our Faith, Heb. 12.2. 1 Pet. 1.5.Heb 12:21 Pet 1:5and because it is so many waies assaulted, therefore by the power of God we are kept through faith unto salvation: And truly, what less than a Divine power is able thus to draw the soul to Christ? to forsake all, that we may be found in him? to forsake our own Friends, Houses, Lands, and present worldly enjoyments, for his sake? yea, which is most of all, to forsake our own Righteousness, and venture all upon an unseen Christ, upon a crucified Christ? to venture our precious Soules, and our eternall Condition upon one whom we never saw, yet believing we rejoyce with joy unspeakable, and full of glory. 1 Pet. 1.8 &c.

Thirdly, Faith is purely supernaturall, in regard of its admirable effects and workings.

First, Inward, it purifies the heart; Secondly, it pacifies the conscience; Thirdly, it fills the heart with joy, even in the midst of tribulations; Rom. 5.1. 1 Pet. 1.6, 7. Eph. 6.16.Rom 5:11 Pet 1:61 Pet 1:7Eph 6:16Fourthly, it makes us able to withstand and to quench all the fiery darts of Sathan, and to fight, and overcome Principalities and Powers.

Secondly, Outward effects; you see the admirable effects p. 313of Faith in the Fathers, Noah, Abraham, Moses, &c. Heb. 11. who, by Faith, forsooke their owne Countrey, to live as Pilgrimes in a strange Countrey; chose Afflictions rather than worldly Honours, bearing up in doing the will of God against all the threats and wrath of Kings, as seeing him who is invisible; others, through Faith, subdued Kingdomes,Heb. 11.33, 34.Heb 11:33Heb 11:34 wrought Righteousnesse, stopped the mouths of Lions, quenched the violence of Fire, out of weakness were made strong, waxed valiant in fight, &c. v. 33.34.

Faith makes us overlook all difficulties and temptations, which may hinder us in the course of our obedience; it shews us the all sufficiency of God, his faithfulnesse and power; it worketh by love, and frames us to obey the will of God in all things, in difficult cases, in hard duties, which Nature abhorres (as Abraham's sacrificing of his Son, &c.)

Lastly, the victories of Faith are admirable, 1 John 5.4. This is the victory that overcometh the world, even our Faith; it overcomes the terrours and flatteries of the world; temptations on the right hand, and on the left; yea, it makes the soul overcome Death it self, yea, the worst of Deaths, that Persecutors could invent to inflict on the Servants of Christ, Re. 12.11.

Consider now what a thing Faith is; And can Nature do this? Such Effects as these, so farre above Nature, can they arise from a root in Nature? These supernaturall and spirituall Effects shew that Faith is of a Divine and Heavenly Original.

Now you will easily perceive the weaknesse of these two Reasons, by which this Error is supported.

First, It is alledged; that they, that are without the Gospel, Object. 1 have sufficient meanes of believing, because they have the willingnesse and readinesse of God, to be reconciled unto the word, preached unto them by those dumb Apostles, the Sun, Moon, &c. and the bountifulnesse of God in the government of the World.

First, in the Creatures, Answ. whereby God hath provided for our sustentation in this naturall life; we may gather, that God is good to all, and his Mercy is over all his Works; He preserveth both Man and Beast, he spreads a Table for p. 314every living thing, he opens his hand and filleth them with good.

Secondly, Again in the Creation of the world, and the Dominion given to man over the Creatures, we may see what honour and dignity the Lord put upon Man in his Creation; the Psalmists Meditation of Gods works is sweet, Psal. 8.3, 4. When I consider the heavens, the work of thy fingers, the Moon and the Starres, which thou hast ordained, then I think, What is Man? What a rare, excellent, honourable peice of the creation is Man, for whose use these things were made? If the Heavens, Sun, Moon, and Starres be so glorious, how glorious a Creature is Man, that thou art mindfull of him, that thou hast crowned him with glory and honour, that thou madest him to have dominion over the works of thy hands, that thou hast put all things under his feet, as Sheep, and Oxen? &c. We may fitly meditate on our primitive greatnesse and excellency by Creation, and bewaile our sinfull Rebellions against so good a God: But what one Character of Gods Reconciliation to the World,Two fold goodnesse of God. Mat. 5.45.Matt 5:45 can be read in all this Book of the Creatures? Gods goodnesse to us, as we are Creatures, is one thing, and as we are Sinners, to be reconciled, is anothe; the former is a generall Goodnesse, he is good unto all, and sendeth Rain upon the just and the unjust; yea, thus he is good to the bruit Creatures; But as for that spirituall goodnesse of God in sending his Son to die for us, this is not seen in the Creatures: Nay, farther, we that have the best improvement of the light of Nature, by the help of the light of Gods Word, cannot infer Gods readinesse to be reconciled to the World by his cenerall goodnesse in governing the World: No man knowes Love or Hatred by all that is before him; twere but a wild and weak Argument to reason: God gave Esau a Blessing, Behold, thy dwelling shall be the fatnesse of the earth, and of the dew of heaven from above, Gen. 27.39. therefore God is willing to be reconciled to Esau in the blood of Christ. The generall goodnesse of God in Creation, and his spirituall mercies of Redemption, be not of the fame kind, they be different forts of mercies; neither can we conclude or infer the later for the former, they spring not from the same fountain.

p. 315Secondly, It is alledged, Obj. 2 That they have sufficient means of believing; First, that God is, Secondly, and that he is a Rewarder of them that diligently seek him, which (say they) is all the faith that is absolutely necessary to bring a man into favour with God, Heb. 11.6.

I answer: First, If that generall Belief concerning God, Answ. were all the Faith that is necessary to Salvation, or if it be sufficient to bring men into favour with God, I do not see why the Devils may not be saved, seeing they believe the same.

Secondly,Jam. 2.15.Jas 2:15 This generall confused Belief is not all the Faith that is required: Our Saviour requires more, John 14.2. Ye believe in God, believe also in me; and again, Joh. 17.3. This is eternall life, that they might know thee the onelyonly true God: But is that enough? No; but ye must adde, and Jesus Christ, whom he hath sent; for if ye believe not that I am he, ye shall die in your sins; Christ saith, I am the way, the truth, and the life; no man cometh unto the Father but by me, John 14.6. therefore by the bare help and knowledge of the Creatures, no man can come unto God; he will miss his way, that misseth of Christ.

Thirdly, Forasmuch as the Apostle there speaketh of such a Faith, whereby we please God, and are accepted with him; therefore it cannot be meant of such a generall, philosophicall knowledge of God (as that he is the Almighty Creator and Governour of all things;) But what a God he is to us after the Fall, and that he is a Rewarder of them that seek help and relief by that way, which himself hath revealed, that is by Faith in the Mediatour: Faith is that Grace which unites us to Christ, in whom God is well pleased with us, and therefore, except a man believe Gods All-sufficiency, and mercifull bountifulness in Christ to supply all his wants, he cannot come to him in a way that is acceptable: And so the meaning of the words is this, He that cometh unto God must believe, not only that he is Creatour and Governour of all things, but also Redeemer all-sufficient and gracious to relieve Sinners; and a that he is a Rewarder of them that seek him, not in a way of works legally, as the Heathens do, who conceive it shall go p. 316well with good men, and ill with wicked men; but evangelically, in a way of Faith in the Mediatour, as Enoch did, of whom it is testified, that though he were furnished with many other glorious vertues, yet by none of them did he please God, but onelyonly by his Faith.

And for confirmation of this Exposition, some properties of justifying Faith are fitly noted, to be contained in the Apostles words by Mr. Dickson, in loc. As first, That it maketh a man sensible of his own indigence and misery, else it could not send him a begging. Secondly, it emptieth him of the confidence of his own, and all the Creatures help, else it could not send the man away for all these to God. Thirdly, it pointeth out God both able and willing to help, else it could not incourage a man to take course for relief in him. Fourthly, it setteth a man on work to use the appointed meanes to finde God; and so it bringeth a man to deny himself, and to have communion with God: This is the Faith spoken of in the Text, and it is not taught by the Creatures, nor found in them that want the Gospel.

What a wonderfull Madnesse and horrid Ingratitude is it in these men, Vse. who enjoy the Gospel of Life, to speak of another way of getting Faith and Salvation? It is an infinite mercy, for which Man is ever bound to blesse God, as Zacharie did, Luke 1.68, 77, and say, Blessed be the Lord God of Israel, who hath visited and redeemed his people, and given knowledge of salvation unto them by the remission of their sins, through the tender mercy of God, whereby the day-spring from on high hath visited us, to give light to them that sit in darknesse and shadow of death, and to guide our feet into the way of peace. How are the spirits of the pen-men of Scripture raised up in admiration & praises of God for this mercy!Ephes. 1.3. 1 Pet. 1.3. Phil. 1.5. Rom. 15.9, 11.Eph 1:31 Pet 1:3Phil 1:5Rom 15:9Rom 15:11 Blessed be the God, and Father of our Lord Jesus Christ, &c. So they begin their Epistles; And again, I thank God upon every remembrance of you for your fellowship in the Gospel. The Gentiles do glorifie God for this mercy; Praise the Lord all …e Gentiles, &c. Do we thus requite God for this infinite Mercy, to tell people they may get Faith, and be saved without it? 'Tis true (say p. 317they) the way of Life is more clearely seen in the Gospel, but yet men might be saved in their old way. O cursed speech! O let us tremble and beware, lest this horrid Ingratitude provoke the Lord to remove his Candlestick, and leave us in the dark, to grope like blinde men, and to perish everlastingly in our own deceiving! What honest intent or meaning can there be in these men, that fancy a Gospel in the Creatures? The mischief of that Doctrine is unspeakable.

First, It makes void the Gospel, and plucks up the foundation of Religion,1 Cor. 3.11.1 Cor 3:11 and sets up Salvation without Faith in Christ.

Secondly, It makes voyd and needlesse the Ministery, and brings the preaching of the Gospel into a base esteem.

Thirdly, It pulls down Ordinances, as uselesse and unnecessary.

Fourthly, It opens a gap to Paganismeand Profanenesse.

To this degree of madnesse does God give them over, who think they can never fet themselves at a distance far enough from the precise Preachers of the Gospel. But let them remember, that in their madness of opposition, they forsake the Doctrine of our Church, which teacheth thus,Attic. 39. Act 18. They also are to be had accursed, that presume to say, that every man shall be saved by the Law, or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature; for holy Scripture doth set out unto us onelyonly the Name of Jesus Christ, whereby men must be saved.

The second Errorcited in this Chapter, Sect. 2 Error 2 is against the true nature of Justification, in these words;

Neither Paul,Pract. Cat. Ed. 5. Lond. 16.9. p. 32. nor James exclude or separate faithfull actions, or acts of Faith from Faith, or the condition of Justification, but absolutely requiring them as the onelyonly things, by which the man is justified.

Against which I oppose this Conclusion,Conclusion. as the plain truth of God (namely) that faithfull Actions; first, though they flow from Faith inseparably, as fruits and qualities; secondly, yet they are separated from Faith, or the condition of Justification; p. 318Thirdly, and are not absolutely required as the things, much lesse the onelyonly things by which the man is justified.

This Conclusion hath three parts or Doctrines,Three parts. which I will prove severally.

First, Doctr. 1 faithfull Actions, such as St. Paul commends in Abraham, and S. James requires in every Believer, are not separated from true Faith, nor from the party justified; but they flow from faith inseparably, as effects and fruits thereof. This needs not long proof,Acts 15.9.Acts 15:9 for Faith purifies the heart, as the Spring doth purge it self from mud and dust, that is cast into it; so Faith and Lusts cannot lodge or dwell together, the believing heart will cast it out like poyson.

Again,Gal. 5.6.Gal 5:6 Faith worketh by Love; It is a character, or mark, by which a sound Christian is known and distinguished from the unsound; it is not Circumcision, nor any such outward priviledge, or performance, that can make a good Christian, but Faith, that worketh by Love, (that is) that frames the heart to obey Gods will out of the love it beares to God; This is the love of God, an effect and sign of it; that we keep his Commandements, 1 John 5.3.1 John 5:3and his Commandements are not grievous; Faith believes God commanding, threatning, directing, as well as promising, and does yeild unto God a suitable obedience to every part of the revealed Will of God cheerfully, it is not grievous; and universally to obey God in one thing as in another, because, as S. James sayes, there is the same authority and bond upon the Conscience in all the Commandements,Jam. 2.10, 11.Jas 2:10Jas 2:11 God spake all these words; and he that said, Do not commit Adultery, said also, Do not kill; and therefore whosoever shall offend in one point, out of an evil conscience, or false heart, is guilty of all.

Faith is it which carries us on in the course of Obedience, Reason. and the more Faith we have to see God in his All-sufficiency, and other Attributes, the more constant, sincere, and sound we are in our obedience; ye see the admirable effects of Faith in Heb. 11.

By Faith Abel served God; Enoch walked with God; Noah went on with building his Ark against all the scoffs p. 319and discouragements of that age. Abraham left his Country, withheld not his Son, his onelyonly Son from God. Moses went through with that difficult undertaking, he despised worldly honours and terrors of the King, &c. Faith will make us follow God in difficult Duties and Promises; when Faith failes, then our Obedience failes: Abraham failed in denying his wife, through fear he fell, he conferred with carnall reason, I thought they will slay me for my wives sake, Gen. 20.2.11.Genes 20.Gen 20 It is Faith that keeps us close to God.

The more are they to be wondred at, Ʋse. who plead for Obedience of Faith, to make it justifying, yet think that true Faith does not alwaies bring forth good works, and that it is possible to believe truly, and not to live accordingly, that a man may see and like the promises of spirituall and eternall Joyes, and yet for the present, embrace the contrary; and this, though it be not a Justifying Faith, yet it may be a True Faith, for so much as it is, or it is one part of true Faith.Pract. Cat l. 1.5.3. p. 42. Edit. 5. 1649. I would call this rather the Faith of Devils, feigned and counterfeit Faith; it is not that foreign, 1 Tim. 1.5. which is commended in all true Christians: See therefore that you approve the trunesse of your Faith by its fruits of Obedience; and although you will not bring your faithfull actions into the conditions of your being justified, yet bring them forth as fruits, witnessing that you are partakers of Christ, and that Christ liveth in you.

The second part of my Conclusion is this, Doctr. 2 Faithfull actions are separated from Faith in the act of justifying, or from the condition of Justification,Justification by Faith only. they are not joyned with Faith in that action: here Faith is alone, we are justified by Faith onelyonly, without the help or concurrence of other faithfull Actions. For the clear understanding of this, you are to remember,

First, That man, being guilty of the Breach of Gods Law,Note 1. is subject to the Penalty thereof, Condemnation; he cannot be restored again,1 Cor. 15.56.1 Cor 15:56 unless he bring a Righteousness to satisfie this Law again.

Secondly, This Righteousnesse is not our own inherent Justice, but the Obedience of Christ alone, whereby he fulfilled p. 320the whole Law most perfectly for us. We affirm, that every child of God hath in him true sanctification and holinesse,Rom. 4.6, 11. Gal. 3.13. Rom. 10.4.Rom 4:6Rom 4:11Gal 3:13Rom 10:4 enabling him to Repentance, Hope, Charity, &c. But we deny these, or any of them, to be the Justice, whereby the Bond of Gods law is answered, and we appeare righteous before Gods Judgement seat. But the very thing that makes us accepted as just, is the Obedience of Christ, not our faithfull Actions.White's Way. pag. 258. 2 Cor. 5.99. Rom. 4.11.2 Cor 5:99Rom 4:11

Thirdly, For the deriving of this Righteousnesse to us, two things must be done, one on Gods behalf, another on our own; that which God doth is the imputation of Christs Obedience to us for the pardon of our Sins, and making our Person acceptable, as if our selves had never sinned. That which we do, is believing in Christ, and so receiving that which God offereth: both which Actions, when they meet Gods offering Christ, and our receiving him, the justification of the poore sinner is formally accomplished.

Fourthly, This Righteousnesse is derived to us by Faith only, without the concurrence of other Graces, or faithfull Actions to compleat it; when we say Faith onelyonly, the meaning is not to exclude Repentance, Love, and good works from Faith, seeing Faith is alwaies accompanied with good works, as the Sun is with its light, and Fire with heat; and though the works themselves justifie not, yet being the effects of the same Faith, have their proper use to sanctifie us, which is necessary to salvation, as well as Justification; Because God bringeth no man to glory by justifying him alone, but by sanctifying him also. The meaning then is, to exclude all other Graces and faithfull Actions from being either the Righteousnesse that makes us accepted to eternall life, or the meanes whereby that Righteousnesse is applied to us.

Of all the Graces wherewith the soule of the Christian is adorned; there is none of them that is accepted for our Righteousnesse, but the Righteousnesse of Faith (that is) of Jesus Christ, who is the Lord our Righteousnesse, and is applied to us by Faith, and by no other Grace.

This is manifest in Scripture, which sets up Faith alone in p. 321this businesse. Rom. 3.21. The righteousnesse of God without the law is manifested, even the righteousnesse of God, which is by faith of Jesus Christ unto all, and upon all that believe, for there is no difference.

Note first, That there is a Righteousnesse of God eminently so called,2 Cor. 5.21.2 Cor 5:21 besides the righteousnesse of the Law (which is Gods righteousnesse also) and that is the righteousnesse of God in Christ, even the righteousness of God by faith of Jesus Christ: Now this righteousnesse is manifested for our justification without the Law.

Secondly note, How this Righteousnesse comes upon us; the Text saies, it is unto all has upon all that believe, here may seem to be a Tautologie, because it is said, The righteousness of God by faith is upon all that believe; The righteousnesse of Faith? upon all that have Faith? a Tautologie; No: But that plainly shews both what our Righteousnesse is, and what is the means of making it ours, namely, Faith alone; the righteousnesse of God is upon us by the faith of them that believe, not by any of their other Graces. It follows, ver. 24. Being justified freely by his grace through the redemption that is in Jesus Christ, therefore it is of faith, that it might be by grace, Rom. 4.16. Now if faithfull actions, or works, were joyned, it were not of Faith alone, and if not of Faith alone, then not of Grace. But all is placed in Christ through Faith, v. 25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousnesse for the remission of sins. The Apostle goes on, ver. 27. Where is boasting then? (as if he should say) such a way of mercy is established, whereby boasting is excluded, that no one man may boast over another. By what Law is Boasting excluded? Of works? Nay, for if some have the condition of Works, they may boast over others that want them. By what Law then is boasting cut off? By the law of Faith; for Faith brings one and the same righteousness of Christ unto all, it stops all mouths, there is no difference between one and another in Christ Jesus, whether they be Jew, or Gentile, they are all one in Christ Jesus; there is no room for Boasting, and therefore not for Works; so the Apostle concludes, ver. 27. Therefore we conclude, that p. 322a man is justified by Faith without the deeds of the Law, that is, by Faith onelyonly.

This is confirmed by Davids Testimony. David describeth the blessedness of a man; He is one, to whom the Lord imputeth righteousness without works, Rom. 4.6. (that is) the righteousnesse of Christ unto remission of Sins, without any of our works;Verse 11. for which cause it is called the righteousnesse of Faith. These exclusive terms, Not by the works of the Law, but by the faith of Jesus Christ; Galat. 2.16.Gal 2:16by Faith without the deeds of the Law; Righteousnesse without Works. These expressions do fully teach, that Faith is alone in this great businesse, that though Christians be adorned … many good Qualities and Graces, yet God hath onelyonly regard to their Faith, which makes them to renounce all confidence in their own Works, and seek Life and Salvation in Christ, on whom they put their trust.

Here,Caution. for close of this second part of my Doctrine, you must remember, that when so great matters are put upon Faith alone; Faith now is not considered as a work or quality, but in its relation to Christ, and as it is an act or instrument of the soul receiving and apprehending Christ set forth to the sinning creature: as they that were stung with fiery Serpents in the wildernesse, were healed by looking upon the Brazen Serpent, that was lifted up; so the wounded soule is cured of its Sins by looking unto Christ the Antitype, to that Brazen Serpent. And this looking is called by Christ himself believing, John 3.14, 15. As Moses lifted up the Serpent in the wilderness, so must the Son of Man be lifted up, that whosoever believeth on him should not perish, but have eternall life. And although the eye hath many other uses and objects, yet by none of them was the party healed of his deadly sting, but by looking on the Brazen Serpent: So Faith hath many other objects and uses in the Christian life, yet by none of them is the Sinner justified, but by apprehending or looking upon, and applying Christ set forth in the Promises of the Gospel, and resting thereon for Mercy and Salvation. Faith acts upon Christ in Heaven, and it acts upon our own hearts to subdue lusts, and frame it to obedience; By the former we are justified, not by the later.

p. 323Before I proceed to my third Doctrine, Obj. an Objection must be answered; For it is objected, That when it is so often said, that we are justified by Faith without Works, without the deeds of the Law, that the Word [Works,Pract. Cat. 1649. p 31. a 41. and Deeds of the Law] in those places signifie one of these two things, either perfect legall Obedience, or Circumcision, and such like Judaicall Observances, and so it is truly said, we are justified by Faith without them, that is, without such perfect absolute unsinning Obedience, and without such Judaicall Observances, but yet not excluding, but including sincere Obedience.

But are not your faithfull Actions the works and deeds of the Morall Law? That is, Answ. such as the Law requireth you to do? yes; why then they are excluded from Faith in this businesse. S. Paul excludeth the works of the Ceremonial Law from having any hand in our justification, but not them onelyonly, but all works of the Moral Law also. For,

First, His words are generall, and without limitation, Rom. 46. Blessed is the man unto whom God imputeth righteousnesse without works, without any works; And ver. 5. to him that worketh not, (observers of the Ceremonial Law are not called workers) but believeth in him that justifieth the ungodly, to him his faith is imputed for righteousnesse: What works are they, the want whereof maketh one an ungodly man? Are they not works of the Morall Law? Yet he that hath not wrought them, but for lack of them deserves to be called an ungodly man; if he believe, his Faith is counted for Righteousness.

Secondly, S. Paul excludes the works of that Law that was given to all men, to the Gentiles, as well as the Jews;Rom. 3.9, 10. Gal. 3.10. Rom. 4.15.Rom 3:9Rom 3:10Gal 3:10Rom 4:15 the works of that Law, which stoppeth every mouth, and curseth every Transgressor; that Law which worketh wrath, and by which is the knowledge of sin: This must needs be the Morall Law; for of the Ceremoniall Law none of these things can be affirmed; We have before proved (saith he, Ro. 3.9. namely, in his former dispute) both Jews and Gentiles, that they are all under sin, and therefore concludes, ver. 28.30. that a man is justified by Faith without the deedes of the Moral Law, the Gentiles Law, seeing it is one God, which shall justifie the Circumcision p. 324by Faith, and the Ʋncircumcision through Faith: Thus ye see the point clearly proved, namely, that we are justified by Faith onelyonly, without the deeds of the Moral Law, or any thing therein contained.

The third part of my Conclusion is this, Doctr. 3 that faithful Actions are not required, as the onelyonly things by which the man is justified.

First, Reas. 1 Because the onelyonly things by which a man is justified, is that which doth answer the Accusation and Sentence, under which all Sinners lie before Gods Tribunall and Judgement seat: What is that you will plead to the Law and Justice of God at that day, why the Sentence of Death should not take hold of you? Will you plead your faithfull Actions? Can they answer the Law? Can you hope by them to be pronounced innocent, absolved from Death, and adjudged unto Life eternall? O no; then you will plead Christs righteousness; It is Christ that died and rose againe; he was made under the Law to redeem us that were under the Law; &c. This is the thing, the onelyonly thing, by which the Law is satisfied, by which we stand just and righteous before the Judgement seat of God; and therefore the onelyonly thing by which a man is justified: The words thus broadly delivered, are a grosse and manifest falshood, there be not two onelyonly things by which a man is justified; if Christs righteousnesse be indeed the onelyonly thing, then our faithfull Actions are not.

If they are the onelyonly things, Reas. 2 by which the man is justified, then either first,By enumeration of particulars. as Causes; secondly, or as our Evangelicall righteousness, accepted instead of the fulfilling the Law; thirdly, or as the means of Application of Christs Righteousnesse; Fourthly, or as Conditions preparing the Subject to its Justification, or as a Causa sine quâ non, without which the party is not justified. But in no sound sense can our Actions, or any of our inherent Righteousnesse, be the onelyonly things by which the man is justified: I will prove it by parts.

1. Not as Causes, having any worthinesse in them, wherefore the person should be accepted, partly because they are unperfect, and need pardon; and partly for that they are the gifts of Gods Grace, and so make us Debtors to him, and not him a Debtor to us.

p. 3252. Not as our Evangelicall Righteousnesse accepted instead of our fulfilling the Law. Arminians teach,Syn. Dort, 1 part p 291. Foedus illud novum Gratiae, quod Deus Pater per mortis Christi interventum cum hominibus pepigit, non in eo consistere, quod per fidem, quatenus meritum Christi apprehendit, coram Deo justificemus; sed in hoc, quoòd Deus abrogatâ perfectâ obedientiae legalis exactione, fidem ipsam, & fidei obedientiam imperfectam pro perfectâ legis obedientiâ reputet, & vitae aeternae praemio gratiose dignam censeat; that is, the grace of the new Covenant stands in this, that God doth accept our Faith, and our sincere Obedience, though imperfect unto Justification, instead of that full, perfect, and sinless Obedience, which the Law requireth; our Faith and faithfull Actions shall be instead of fulfilling the whole law of God.

A grosse Error: For first, God spared not his own Son when he made his soule a sacrifice for Sin,Rom. 8.32.Rom 8:32 he exacted of Christ our Surety, full payment and satisfaction for all our sins, he did not abate him one ace, when he made him a curse for us.

The Reason hereof is, Reas. 1 because the Law being part of Gods Will, and given to man out of the justice of God,Rom. 3.26.Rom 3:26 it must take its effect, that so God may be just, and the justifier of him that believeth in Jesus: and so Christ satisfies the Word of his Father (Thou shalt die the death) and the conscience of the Sinner in that righteousnesse is full and perfect.

Gods Judgement is according to truth, Reason 2 and therefore he never pronounceth a man righteous, that is not so;Rom. 8.4. Rom. 10.4.Rom 8:4Rom 10:4 The righteousnesse of the law is fulfilled in us that believe. The Justice of God is no loser in justifying of the Elect freely, and for just nothing of their own.

If our Evangelicall Obedience were accepted to our Justification instead of perfect legall Obedience, Reas. 3 then we were justified by works, by the deeds of the Law, by an inherent Righteousnesse; for such are all our faithfull Actions, they are a conformity to the Law, and a part of that obedience which the Law requireth of us. He that fulfilleth the Law by perfect obedience, and he that obeyes it in all the parts of it sincerely, they both of them are workers; and if that which p. 326they do be their righteousness, then are they justified by the deeds of the Law.The one hath it by Grace, the other of Debt. Secondly, How then holds the difference assigned by the Apostle, between the Worker and the Believer in the manner of obtaining Righteousnesse? How sets he the Worker and Believer in direct opposition in the point of Justification? How doth he describe the righteousnesse of the Believer to be without works, Rom. 4, 5, 6 The Lord imputeth righteousnesse without works; And what righteousness can that be? Inherent righteousnesse it cannot be, for that is not without works, it must needs therefore be Christs righteousness,Rom. 5.19.Rom 5:19 according as it is said, By the obedience of one many are made righteous; Christs righteousness is made ours of God; 2 Cor. 5.21. We are made the righteousness of God in him (that is) righteous by such a righteousness, as God requireth and imputeth to us. Thirdly, Lastly, whatsoever may occasion beasting in man is excluded, Rom. 3.27. Now as great occasion of boasting is left to man in the act of Faith, and its Obedience, as in any work of the Law whatsoever, inasmuch as according to these mens doctrine, these would believe; others would not, though they had the same helps and means.

Note this therefore for conclusion of this point, that the Grace of the new Covenant does not stand in this, that God accepts our imperfect obedience loco impletionis totius legis, that God accepts a Pepper corn instead of his full Rent, as Mr. Baxter glosseth it, a jejune and empty conceit of so high a mysterie. But that glorious rich magnificent Grace of the Gospel, so much magnified and exalted by the Apostle to the praise and glory of Gods rich mercy and love to mankinde, stands in this, that whereas Gods justice doth require full satisfaction; and he in justice might have required the same at our hands; he hath provided the Price, and accepts the full payment at the hands of our Mediatour.

Nor thirdly, as meanes to apply Christs righteousnesse. This is the preheminence of Faith to obtain this blessing of Righteousnesse at Gods hands, as hath been proved already. The righteousnesse of the Gospel is that which is performed in the person of Christ; 'tis He that died, and overcame: p. 327Now these personall actions cannot be ours by any other means, but by imputation, which is Gods gracious act ascribing to us, what Christ did and suffered in our names, and counting it ours no lesse than if we had performed it in our own persons; and the thing imputed is not received, apprehended, and applied by our Charity, or Repentance, or any other Grace, but by Faith onelyonly.

Because the Grant of life, Reason. and Pardon of sins is made over to us in the Promises, which are the proper object of Faith, not of other Graces: the act and proper object of Charity, is Compassion to them that be in Misery; the proper act and object of Repentance, is Sorrow for Sin, &c. So the Promises are the object of Faith: Promises are to be believed, and the soul receives them by Faith: See that place Rom 5.17. where Believers are described to be such, as receive the abundance of Grace, and of the gift of Righteousness. Here is a gift (Righteousness of Christ) the Relative act to giving, is receiving, namely, by Faith, as by an hand, so that Faith onelyonly hath fitnesse to receive the gift of Righteousness, and it causeth the soul to rest on them in peace. And thus the just shall live by Faith on the Promises: But the Law is not of Faith, as if he should say, it is not enough to believe a Law, but you must do it: Look upon the Law, we do it; look upon the Promises, we believe them, and by faith in them we live, Gal. 3.11, 12. with Heb. 10.38, 39.

Nor lastly, are faithfull Actions the onelyonly things by which the man is justified, or by a condition, as causa sine quâ non. We all acknowledge, that Faith, Repentance, new Obedience, are in a sound sense conditions required of all that be within the covenant of Grace,What we hold touching condicions in the persons justified. and all that look to be justified by the Blood of Christ, must be also sanctified by the Spirit of Christ, 1 Cor. 6.11. so Acts 2.38. Repent and be baptised for the remission of sins; so 1 John 1.6. If we say that we have fellowship with him, and walk in darkness, we lie. We freely professe, that God, who doth justifie the ungodly, that is, all humble, broken, laden sinners, that come unto him for just nothing, without consideration of any thing in them, moving him thereunto, will never justifie an impenient Infidell, p. 328one that goes on still in his wickedness.An inseparable connexion between Justification and Sanctification. We strictly and vehemently urge, that there is an inseparable connexion between Justi…ation and Sanctification in the Sinner, that is received unto mercy (though we deny a dependance of Justification upon Sanctification) and that upon these grounds.

First, From the nature of Faith; Faith is wrought in the heart by the Gospel, which does humble the Sinner, and shews him his misery, and so drive him unto Christ for help. This same Faith doth both justifie us, as it acts upon Christ set forth a propitiation for Sin; and it sanctifies us, as it acts upon our own hearts, purging out the naturall filthinesse that is in it.

Secondly, From our In-being in Christ, as the Root, He that hath the Son, 1 John 5.12:1 John 5:12hath life. And we that were a wild Olive-tree by nature, being planted into Christ, our wild Nature is changed, and we partake of the fatnesse of the true Olive, (that is) of the Graces that be in Christ the Root, of whose fulnesse we receive in our measure, and are become new creatures.

Thirdly, From the Nature of Christs Death, which as it hath a Merit to expiate all Sin; so it hath an Efficacy with it to crucifie the Old man with its Lusts. The Blood of the old Sacrifices, sprinkled on the Sinner, did sanctifie to the purifying of the Flesh. Much more doth the Blood of Christ purge the Conscience (not onelyonly from guilt) but from dead works to serve the living God, Heb. 9.13.

Let us consider a little what influence the Death of Christ hath into our Mortification, and Sanctification; what influence it hath into our Justification, is evident.

But how it does destroy the power of Sin in us, Quest. is not altogether so obvious and clear.A Digression. Christ died, therefore Sin dieth in me; What is the reason of that Inference? How hath that Death upon the Crosse an influence into my heart to kill Sin in me? Is it onelyonly by way of Congruity, as because Christ died for my sins; therefore I should hate Sin, which God so much hated, and which put Christ to that cursed death? That's something, but that's not all; for Christs Death doth kill Sin in us p. 329efficaciously, Rom. 6.6. our Old man is crucified with Christ, that the body of Sin might be destroyed, that henceforth we should not serve Sin.

This comes to passe by vertue of our communion with him; Answ. If one died for all, then were all dead, 2 Cor. 5.14.2 Cor 5:14and our Old man is crucified with Christ. But before our Old man can be crucified with Christ,

1. It must be imputed unto him,1 Pet. 2.24.1 Pet 2:24 He took our whole Sin and fault upon himself, he was made as it were, a lump of Sin, and so he stood upon the Crosse as clothed with old Adam with our Old Man, having as it were the hand-writing of Ordinances, which was contrary to us, hanging about his neck.

2. Now this whole body of Sin he nailed to the Cross, Col. 2 14.Col 2:14he took it out of the way; he did not onelyonly condemn Sin in his Flesh, but he destroyed the power of Sin in the World, and that two manner of waies:

First,How Christ destroyed the power of Sin. 1 John 3.8.1 John 3:8 Because in his Cross he spoyled Principalities and Powers, the Spirits which ruled in the Children of Disobedience, the Prince of the World was judged. Christ was manifested to destroy the works of the Devil.

Secondly, Pactionally, because having performed that work, he received the Promise of the Father, that is, the holy Ghost, that he should have life in himself, Luke 1 16.Luke 1:16and execute Judgement, to turn the people of Israel to the Lord, and that he should see of his seed, Isa. 53.10, 11.

3. This being done by Christ our Head, as a publique Person in the room of all the Elect, we having Communion with him by Faith,Col. 2.12, 13.Col 2:12Col 2:13 are made partakers of all that he did or suffered, or conquered; all is as really ours, as if we had done it in our own persons: As in the first Adam, there was a Spring of humane Nature corrupted, derived unto us by naturall Generation; so in the second Adam there is a Fountain of the same nature restored, and derived unto us by spirituall Regeneration, so that by fellowship with Christ in his Sufferings, our Body of Sin is destroyed; and we have from him an imputed Sanctification, as well as an imputed Righteousnesse; 1 Cor. 1.30. He is made unto us Wisdome, and Righteousness, p. 330and Sanctification. Pardon this little Digression.

Thus you see that we urge Holiness & Sanctification, & the necessary connexion thereof with Justification, upon as sure and strict grounds, as they which make them conditions of Justification; and in our ordinary preaching we do not make nice to call Faith, Repentance, and Holiness, the conditions of the New Covenant, the way for the ransomed to walk in, which way whosoever findeth not, or having found it, walketh not, shall never be saved, because God saveth none but by Justification and Sanctification both; The former is to acquit us from the Condemnation of the Law, the latter is to conforme us to the Gospel, and to go the way that leads to God.

But when we meet with men of corrupt Principles,How we deny Conditions. which first deny Faith to justifie, as an instrument relatively, but onelyonly as a Condition within us, that is, as a Qualification, or Act; secondly, that fides loco impletionis totius legis; thirdly, which set up our works, and rank them with Faith in the point of Justification, so that those glorious things, which are spoken of Justification by Faith, are affirmed also of other Vertues and faithfull Actions, and Faith is no more than other Graces,Pract. Cat. Edit. 5. p. 77. and other Graces he as much as Faith. All which together make up that condition by which the man is justified.

Such broad, materiall, effectuall conditions, pulling down Faith, that it shall be but as a single Star in the constellation of Graces, and setting up Works in the same Throne and Dignity, we detest, as tending directly to subvert the Gospel of Salvation, in like sort as the Papists do by their doctrine of works. We deny with the Apostle the union of our works with Faith, as to our Justification, and we perform them as Duties, whereunto God hath tied us, upon other terms, namely, as the fruits of Faith, the way by which God will lead us to himself. Our learned Divines do explain it by this comparison: Even as a King freely bestowing a place in the Court upon his Subject;White's Way, S. 40. digr. 34. …. 233. this his free gift binds him over to come to Court to receive it; and having so done, to discharge the p. 331place with all diligence and attendance, and yet the Subject cannot say, that either his going or attendance procured the place, but onelyonly the Kings free gift put him into it: so it is in our Sanctification, which is the way that leads to the Kingdome, which God hath freely given us, and the Duty which that Gift calleth us unto, and therefore necessary in its own kind and order, and no otherwise. You see what we hold touching Conditions, and in what sense we so speak.

Now it remains that I prove the fourth Branch of my third Doctrine.

Here I will consider two things; First, Quest. 1 Whether the addition of that word (as by condition) be a sufficient salvo to make the former words sound Doctrine? Secondly,The Case stated. Whether faithfull Actions, or the purpose of them be indeed an Antecedent Condition, or Qualification of the Subject to its Justification, to make him capable thereof?

To the former, I say, that it is not a fit salvo; Answ. for the proposition it self in terminis, being untrue, the limitation is very flat, because the word (onelyonly things) impots more than a personall qualification, even that condition, which is onelyonly in the Person of Christ. Why saies he not plainly, they are the onelyonly personall Conditions, and not the onelyonly Things, seeing no personall conditions whatsoever are the things by which the man is justified?

Let us consider expressions scattered up and down in that Practicall Catechism, and then judge whether limitation (as by a Condition) be a pertinent salvo to make the fense good: For instance, Many acts of Abrahams Faith are mentioned in the New Testament, but especially two there are, by which, in two trialls of his Faith, he approved himself to God, so far, as that God imputed them to him for Righteousnesse, that is, accepted of those Acts of his as graciously,Pract Cat S. 3. p. 29. p 33. as if he had performed unsinning Obedience, had lived exactly without any slip or fall all his life. And again, a little after, he saith, that will hold true of you (as of Abraham) that if your heart be sincerely given up to Christ, if there be in you a resolution of uniform Obedience unto Christ, and p. 332such as would hold in time of Temptation; This will be certainly accepted by God to thy Justification; nay, if God try thee onelyonly with one Promise (be it spirituall or temporall) if thou confidently depend on the Truth without any doubting, this will be accepted of God to thy Justification without any farther acts of Faith, or Obedience to his Commands, in case, or supposing there were no such command as yet given to thee: But if our receiving of Christ in heart and resolution be such, as will not fructifie in its due season, it is not fit to be accepted by God to our Justification.

Observe here two grosse Errors; First, That the thing imputed, and accepted to our Justification, is our own Obedience (in Resolution or Performance.) Secondly, That God accepteth those acts of Faith instead of, or as well as if we performed perfect unsinning Obedience: Whereas the Scripture is full and cleare, that the thing accepted and imputed to our Justification, is not our weak imperfect Obedience, residing in, and performed by our own selves, but the spotlesse and all-sufficient Righteousnesse of Jesus Christ, performed by Christ, residing in the Person of Christ, and imputed of God unto us. That which is imputed to us, is not inherent in us, it is not our owne: Righteousnesse imputed and inherent in this dispute, are quite contrary; if it be imputed it is not inherent; if it be inherent, it is not by imputation.

Now let us apply the Salvo, and see if it can make the sense sound Doctrine; God doth graciously accept sincere acts of Obedience instead of unsinning Obedience to the whole Law (as a condition in the Subject to be justified) absurd.

For then first, Mans personall Obedience is the materiall cause of his Justification, as truly and really as perfect Obedience in Adam, was his Righteousnesse; for by their own doings they both are accepted: This is indeed to make the Gospel a covenant of Works, a conditionall Covenant: In the Covenant of Works (which is properly conditionall) there were but two Persons, God promising Life, and Man with his personall conditions of Obedience; and here it is true, p. 333God did accept his Creatures obedience as the condition or termes, on which he performed his part of the Covenant. But in the Covenant of Grace, there is a third Person, namely, the Mediatour; and here the Mediatours righteousnesse is that which is accepted instead of perfect legall Obedience; his Obedience is the onelyonly condition, upon which depends the fulfilling of all the mercies of the Covenant, the Sinners righteousnesse is not considered: This is the difference between the Law and Gospel, that Covenant was performed for the Righteousnesse which should have been found in our selves; but here the things covenanted are applied and procured for the righteousnesse of the Mediatour.

Secondly, Consider the inconsistency of the Proposition, with its limitation: A condition (he saith) hath no efficiency in it; but if God accept any thing instead of the whole Law, that thing is of greatest efficiency. To affirm that mans faithfull Actions are the things imputed, and accepted to his Justification, yea, that they are accepted instead of perfect Obedience, is to make them more than Conditions. Even Ingredients constituting a fit matter to be accepted on our behalf; they are now made intrinsecall to the matter of our Justification, as with which they are compleat and fit to be accepted, and without which it is not fit to be accepted by God to our Justification, whereas Conditions qualifying the person, are altogether extrinsecall to the matter of our Justification.

It is then a meer Gull, to say that our own actions do justifie, as Conditions or Qualifications of the Person, seeing no personall Condition or Qualification whatsoever, doth justifie, that is, is imputed, or accepted to our Justification; It is as if a Jesuite should defend the Popes infallibility, by saying the Pope is the infallible, and unerring Judge of Controversies, not as a Man, but as Head of the Church, or that he hath power over Temporalties in order unto Spirituals, whereas there is no such order, no such headship over the Church. Thus of the first Question.

Whether faithfull Actions, Quest. 2 or the purpose of them be indeed an Antecedent Condition or Qualification of the Subject p. 334to its Justification, to make him capable thereof.

I answer: Answ. First, Take Faith as a condition, that is, in a Notion distinct (from Instrument or Relative) it is no other than a work of ours, as any other vertue is.

Secondly, and then take Faith with all its actings upon Precepts, Promises, Commandements, Threats, with all your Obedience, giving up your heart to God in all things; take all together, they have in them no other than the nature of good Works, good Qualities and Actions.

Thirdly, And although by them the party justified, is distinguished from him that is not justified, and a true Believer from a false, yet none of these good works, nor all together, are the conditions of a Sinners Justification. This is proved.

The first Reason is from the nature of the free Covenant of Grace; Reason. Rom. 3.24.Rom 3:24the summe whereof is, that we are justified freely by his Grace, through the Redemption that is in Christ, from all our sins, without consideration of any thing that we could do or suffer: God receives a sinner into favour gratis, for just nothing,Eph. 1.6.Eph 1:6 to the praise of the glory of his grace, foreign wherein he hath freely accepted us in the beloved one. In which place note two things; First, that there is nothing in us moving the Lord to make this covenant of Mercy and Promises, freely by his Grace. Secondly, that there is nothing in us as a consideration, ground or condition of fulfilling those Promises being made,1 John 2.11.1 John 2:11 Your sins are forgiven for his names sake: All we have is by a deed of Gift, 'tis all gratis, of meer mercy and good will.

I illustrate it by this comparison of two Beggars, Both come to a rich man, bewail their case, they say they must starve and perish if thou relieve us not, &c. But the one pleads thus, Sir, Though you have now forgotten me, yet I have been an ancient Servant to you and your Father, I ever wished well to your Family, I never did purloyn or wast your goods, &c. And though I have now plaid the lewd Prodigall, yet I beseech you to pity me in my miserie: This man cries out of his want and misery, but he brings a consideration or condition to move pity. The other brings nothing but words of p. 335Aggravation and self-condemnation; Sir, I confesse I have hated you, and been your enemy, I have plotted your ruine; I have spoken and done all the mischief I could against you, you may hang me, &c. yet I beseech you Sir, pity me in my misery. Here is no qualification or consideration to move pity; none at all. This is the Sinners case, he comes heavy laden, his sins like a talent of Lead upon his Conscience, and in bitternesse of spirit cries out, Lord be mercifull to me a sinner; I have sinned against Heaven and against Thee; I am as full of sin and misery as the Devil can make me, I have been an ungodly wretch untill this moment, have mercy upon me, and according to the multitude of thy compassions, do away all mine offences: O, may such a vile wretch come? Yes: Shall he find pardon? Yes, I will ease you. O but I can say nothing for my self; yet come without money, or money worth: I am the worst of Sinners, I have not a good motion in my heart: Men and Brethren, what shall I do? Christ calleth thee, Come unto me, and I will give thee rest. Mat. 9.13. 1 Tim. 1 16, 16Matt 9:131 Tim 1:16The Father of the Prodigall fell upon his neck, and kissed him. All that the Devil, or thy own Conscience, can make of thee, is but a Sinner, a chief Sinner, an ungodly Person, and such Christ came to call. Rom. 4.5. God is said to justifie the ungodly (that is) an ungodly person coming to Christ, is accepted, and hath his sins forgiven; of unjust he is made just; the state of a sinner, when pardoning mercy doth first acquit him, is a state of guilt and condemnation.

The proper subject of Justification,The subject of Justification, Who. or of pardoning Mercy is a guilty Soule, it findes the person ungodly, and under wrath it sets him at liberty, it sayes unto him, thou shalt not die, thy sins be forgiven thee. Terminis à quo, the state from which a Sinner is brought, is a state of sin and wrath; terminus ad quem, the state unto which he is brought, is a state of righteousness imputed, whereby he is now a just man, his sins all covered, and he made a blessed man, Medium per quod, the meane by which the guilty party doth passe from Condemnation to life is Faith, given us at this instant of our Conversion, not as a condition pre-existent in the party to be justified, but as an instrument enabling the Soul now to reach p. 336forth it selfe to lay hold on Christ thus freely offered, and to close with the Lord Jesus. Even as the hand of a Beggar or a Prisoner doth reach forth it selfe to receive a gift to pay his debts. In the same Minute of time, a man is ungodly, and justified; an Enemy, and a Friend; As Christ made the blinde to see (that is) him, which just now was blinde, so God doth justifie the ungodly, (that is) him that just now was ungodly; when he came to Christ he was ungodly, when we were enemies, we were reconciled (that is) he that just now was an enemy, is reconciled; till he received his pardon he was an enemy; And what qualifications and conditions are, or can be found in such a person, to make him capable of his Justification?

Yes, Object. his sorrow for that is past, and his purpose to be ungodly no more, his giving up himselfe to sincere obedience for time to come. This is the condition of his being pardoned, and received into mercy.

It is true; Answ. All this God looks for at his hands, and gives him grace to do so, God having received him, and forgiven him all his sins, lets fall all Actions against the sinner, and so makes him a blessed man; God doth now expect that he should hold up no weapon against him, but walk in uprightnesse before him. But this is not the condition of his being pardoned for sins past; God pardons him freely, without consideration of any thing that he hath done, or can doe hereafter. Sincere obedience is due every day, and may be a condition of our continuance in Gods favour; But how can it be accepted for sins of times past? Are sins past pardoned upon that condition? But these are duties required of us upon other termes, as hath been shewed in the comparison of a beneficiall Office freely bestowed by the King on his Subject; he cannot say that his discharge of the place was a condition of the Kings bestowing it, for the Kings free gift put him into the place; but it is a duty which that gift calleth him unto.

This leads me to my second reason, taken from the nature of Gospel-conditions, they are gifts of the New Covenant promised, therefore not conditions pre-required properly; p. 337God gives us the Grace for time to come, to become new creatures; God gives Repentance, as well as Remission of sins; Acts 5.31.Acts 5:31God gives the new heart; and therefore these things which God himself worketh, cannot be conditions as unto him to pardon our sins. Indeed this sincere hearty resigning us our selves unto the Lord, may be to us a condition of our Peace, and an help to apply the Promises to our own souls in particular evidences to see our selves in the state of Grace.

1. There is a double Act of Faith, one direct, pitching the soule upon Christ; and this is it by which I am justified, from whence doth arise in the soule a secret joy and peace, and a wonderfull love to Christ, and a willingnesse to live unto him, to resign up our selves unto him, &c.

2. The other Act of Faith is Reflexe, whereby the soule looks inward to try its state,Sincere Obedience a condition of our comfort, not of our Justification it self. and finding these holy disposititions wrought in the heart, whereunto are annexed promises of Mercy and Salvation; he concludes himselfe to be the Lords; he can say, I am Christs, and Christ is mine. Note here that I am justified because I believe in Christ, not because I finde that my Faith is sound; howbeit, by this I gather boldnesse and joy in believing: These gracious Purposes, and faithfull Actions, are not the ground of my believing, but of my applying. He that believes, and repents, shall be saved: I believe and repent, therefore I shall be saved. These gracious Qualities in the heart do not at first produce Faith, they are not the Mother of Faith, they are the fruits of our Marriage unto Christ, Rom. 7.4. yet the Daughter may nourish the Mother in time of neede; so doe these Graces comfort the Soule, and witnesse our fellowship with Christ.

But unlesse I do believe and repent, I shall not be saved, Object. I do not onelyonly lose my Assurance and the comfort of the Reflex Act of Faith, but I am not justified at all in the Court of Heaven, unless I repent, &c.

True, because God doth justifie none, Answ. but the same whom he doth sanctifie, as we proved by the Connexion that is between Justification and Sanctification. The grace of God which bringeth salvation, doth teach us to deny ungodliness and worldly p. 338lusts, Tit. 2.12.Titus 2:12and to live soberly, righteously, and godly, in this present world; yet this does not amount to an Antecedent condition of our Justification. And you shall know it by this; Because though I faile in point of Faith, The new Covenant not properly conditionall. Heb 8.6, 11, 12.Heb 8:6Heb 8:11Heb 8:12as Sarah did, and in point of Duty, as Peter did, yet we are not forthwith unjustified, the Covenant of mercy is not forfeited; for one of those better promises belonging to the new Covenant, is to pardon the failings of the Covenanters: Better Promises, because God doth not onelyonly keep that Faith which is in all Covenants (namely) to perform his Promise, if we perform our Duty; But he promiseth also to forgive our failings, and cause us to fear him; he does not take the forfeiture upon our failings, but pardons us; If any man sin, we have an advocate with the Father, Jesus Christ the righteous, &c. If the Covenant were purely conditional, if it were grounded upon our Obedience, as a condition, or consideration, then that fayling, it were lost and forfeited (as in the first Covenant, which was truly conditionall) but it being grounded on Christ, there is a standing Righteousnesse unto which we may have recourse to obtaine mercy, Heb 4.16.Heb 4:16and find help in every time of need: And for which Righteousnesse sake God accepts us, notwithstanding our failings;2 Tim. 2.13.2 Tim 2:13 I have prayed for thee, that thy Faith faile not.

The third Reason is taken from the nature of Faith and Repentance, Reas. 3 they be emptying Graces, they do not bring any condition or consideration with them. Faith finding nothing at home, seeks and receives all from another: Faith makes us deny our selves, renounce our own righteousnesse, it sends us to Christ with an open hand, which lets fall all that was in it to receive a pardon at Gods hand, as a Beggar doth an almes: See how the Apostle doth abase and empty himself, Phil. 3.7, 9. What things were gaine to me, those I counted losse for Christ; yea, and I count all things but dung, that I may win Christ, and be found in him, not having mine owne righteousness, &c. Faith is p…ssive in receiving the Pardon; it is the hand or instrument of the soule to receive Gods Promises. Now the Gift is most free and unconditionall, yet it must be received by the party that needs it, else it will do him p. 339no good; and that is all that Faith hath to doe to make us Sons; As many as received him, to them gave he power to become the Sons of God, John 1.12.

Secondly, So for Repentance, it is an emptying Grace; Repentance makes us abhor our selves, accuse, judge, and condemn our selves, and put our mouth in the dust, and be dumb before the Lord. Now how can that which condemnes me, be a condition of my pardon? A Condition doth furnish me with a Plea, why I should have this or that; but Faith and Repentance do cast away all such Pleas, empties us of all goodnesse, laies us low at Gods feet, as a company of condemned Creatures, every one saying,Pract. Cat. pag. pag. 77. I am no more worthy to be called thy Son. Does this Faith look like a constellation of Graces; all which together is that Faith, which is required as that condition of our being justified? A strange Faith; for by this reckoning sorrow for sin is a part of Faith, and so is Charity, and so is Temperance, &c. and all these together make up a lusty condition of our being justified. This is that Condition we deny.

Yea, but such a faith is required, Obj. as is a receiving of the whole Christ, a cordiall assent to his commands, as well as promises, as our King, Priest and Prophet.

There be two sorts of Believers, Answ. some receive Christ only in a general notion of a Saviour, not as a Lord to rule them; and they doe not receive Christ aright: others receive him intirely in all his Offices, as he is set forth in the Gospel; but yet tell me, Is whole Christ received and applied to every purpose? to that one purpose of Justification? The whole Christ is received to a Christians severall needs: I receive Christ as my Prophet, but Christ doth not justifie me, as he is my Prophet, or my King. Christ, as my Prophet, 1 Cor. 1.30.1 Cor 1:30is made unto me wisdome; I need him for that. As he is my King, he is made unto me Redemption, for the finall delivery of my body. And as he is my Priest, he is made unto me righteousnesse and sanctification; the office of a Priest being to make an atonement, and to purifie the unclean: so that whole Christ is the foundation and root of the whole Covenant; whole Christ is commensurate to our whole Redemption, and we must not p. 340look for any part thereof out of Christ; for in him we are compleat, yet whole Christ is not the necessary or proportionable object of each single blessing of the Covenant. And therefore that is but a fallacie to say, True faith receives whole Christ, therefore the receiving of him in his commands, threats, &c. is a condition of our justification.

These good works, Reason 4 purposes of obedience, &c. which make up the condition of our being justified, doe they go before the pardon of our sinnes, or follow after? if they go before, they are the works of an enemy, and cannot qualifie us for a pardon;Heb. 11.6.Heb 11:6 for they need pardon themselves: if they follow after, then they are not conditions, because the work is done already, the person being already justified by his faith; he cannot be justified by those duties, which follow after, unlesse you will say that the continuance of our justification doth depend upon perseverance in those holy purposes, and so as our first entrance into a state of Justification was upon condition of works, so our standing in that grace is owed to sincere obedience: Both which are directly contrary to the Apostles doctrine,Rom. 1.17. Heb. 3.14.Rom 1:17Heb 3:14 who teacheth, Rom. 5.2. that both our accesse and our standing in that grace and favour of God, is by faith: it is from faith to faith; and the Apostle declares his whole justification both in his first conversion, and in that time, wherein he wrought, Phil. 3.9, 10. Yea, at the day of Resurrection, to be wholly absolved and finished in faith. Here come two grand Arguments for union of works with faith: First, That without which (in Saint James his opinion) we are not justified, and by which, joyned with faith, we are justified, that is not excluded from faith, or the condition of justification: But required together with faith, as the only things by which (as by a condition) the man is justified: But without actions of faith (in Saint James his opinion) we are not justified, and by them we are justified, and not by faith only; therefore faithfull Actions are not excluded, but required together with Faith, as the onelyonly things by which (as by a condition) the man is justified.

To which I answer three things; Answ.

First, That the foundation of the Argument laid down in p. 341the major Proposition, is absolutely false, which in plain termes is this (namely) that Faith alone doth not justifie, but that Works are joyned with Faith in the Act of justifying (for so are the expresse words, by which, joyned with Faith, and required together with Faith) and therefore the Minor is totally to be denied, which assumeth and affirmeth, that without faithfull Actions joyned with Faith, we are not justified, and with them we are. This Error I have sufficiently confuted in the second part of my Conclusion, of this second Sect. of this Chap.

Secondly, I answer, there is a two-fold joyning with another, as (of Works with Faith) first, one as fruits are with the tree, or as fellow-qualities in the same subject; secondly, as fellow-workers to the same effect; in the former sense, Works are joyned with Faith, not in the later: I illustrate it thus, In Fire there be two qualities joyned together, Heat and Light; without light fire does not heat the water, because fire is not without light, yet the light conduceth nothing to the heating of the water. Now it would be a Sophisme thus to argue, that without which the fire doth not heat the water, and with which joyned together, it doth heat it, that is the thing by which the water is made hot; because, though they be joyned together as fellow-qualities in the same subject, yet not as fellow-workers to make the water hot: So it is a grosse fallacy to prove the union or concurrence of works with faith to our Justification, because faithfull Actions are never separated from faith; for though they be fellow-qualities in the same sanctified soul, yet they are not fellow-workers to our justification in any sense whatsoever; Faith must so justifie, that (in that work) no other thing may share in it, no, not Repentance it selfe. To the words then I answer, that in this present Argument, those words (without which, and by which joyned) do note not a presence, or an association of faith and works, but a concurrence in that great work; we are justified by faith with works, associative (faith is not without) but not by faith and works copulative: Now in the Argument faith and works are coupled as fellow-workers to the same effect; and therefore that Assertion I utterly reject.

p. 342Whether this is St. James his Opinion, Answ. 3 that works are joyned with Faith in the act of Justification; How does that appeare? By St. James his direct affirmation, Chap. 2.24. Ye see then, that by works, that is, by actions of faith, a man is justified, and not by faith onelyonly; and again, ver. 20. Faith without works is dead, and so not such, as by which we are justified.

I answer, Answ. first, We must gather the Apostles meaning from the drift of the place, which is not to shew what place Faith hath in justification, for that is S. Pauls drift, Rom. 4.5. but to shew what faith it is that hath place in justification against Solifidians. Christian Syn. pag. 43.So the learned Weemse, whereto our learned Dr. Hammond seems to accord, saying, That S. James dealing not with the Jewes, but with another kind of Adversaries,Pract. Cat. 5. Edit. p. 32. presumptuous Fiduciaries, hath no occasion to adde that exclusive part to shut out Works, but rather to prevent, or cure that other disease, which he saw in the mindes of men, through mistake and abuse of S. Pauls Doctrine, possessed with, or subject to, thinking that a dead habit of faith would serve the turn. And some few lines before, whereas S. James saith, ver. 21. that Abraham was justified by works; he expounds it thus (namely) That his faith did approve its self by faithfull actions, particularly, by offering up his Son. Now if this be the drift of S. James (as it is most clearly) then it cannot reasonably be imputed to St. James, as his opinion, that a man is both justified by works, and by faith joyned together: But that by the works of Abraham and Rahab, their faith was justified and declared to be a true and living, not a false and dead faith; yea, they themselves were thereby justified and declared to be true Believers indeed, truly righteous before God, and not in shew and profession onelyonly.

Secondly, Answ. 2 To the place it self of James 2.24. Ye see then, how that by works a man is justified, and not by faith onelyonly. I answer, that the words are not copulative, as if a man were justified both by works and saith; but disjunctive, containing two parts, one Affirmative, by works a man is justified; the other Negative, not by faith onelyonly; and both parts are true, according to the Apostles scope and argumentation. First, p. 343By works a man is justified; you must understand as Abraham was, ver. 21. that is, he was justified and declared to be a true Believer, and a righteous Person, when he offered up Isaac; (Now I know that thou fearest God, it was now declared, seeing thou hast not withheld thy Son, Gen. 22.12.) God had made triall before of Abrahams faith, and counted it to him for righteousnesse; Abraham was justified before Isaac was born, Gen 15.6. And now the Lord makes a new trial of his faith in a point of obedience (namely) the offering up of Isaac; and by this experiment God justified the fidelity of Abraham. This act of Obedience crowned and renowned his faith, inasmuch as he, which had received the Promises, offered up his onelyonly begotten Son, Heb. 11.17. and against hope, believed in hope, he staggered not at the promise of God, and therefore it was imputed unto him for righteousnesse, Rom. 4.18, 20, 22.James 2.21.Jas 2:21 Was not Abraham our Father justified by works, when he offered up his Son? How does St. Iames prove that he was? By the testimony of Scripture, ver. 23. And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousnesse. He saith, that Abraham was justified by works, v. 21. and proves it, because the Scripture saies, he was justified by faith: A strange proof, but of great force, to shew that by works, here S. James understands a working faith; for the offering up of Isaac was a manifest signe that Abraham believed God, being fully perswaded, that what he had promised, Rom. 4.21.Rom 4:21he was able also to perform; it was Abrahams faith that made him ready to perform such an act of Obedience; Faith wrought this great work, and what could Faith do more to shew it self a perfect Faith? Faith doth grow stronger and stronger, the more it is exercised; and by works faith is made perfect, foreign it attaines its end, as the Tree is perfect, when he hath brought forth his Fruit, and untill he hath yeilded his fruit, he is not perfect: And from this example S. James doth gather, ver. 24. that he faith by which a man is justified, is not a bare profession of the Gospel, but such a faith as Abrahams was, fruitfull in works of obedience.

So secondly, The other part of the Text [not by Faith onelyonly] is to be understood of the bare profession of Faith, which p. 344can yeild no solid comfort to your selves or your friends, of your Justification; not by Faith onelyonly, that is, not by the Faith which is alone, and so a dead Faith is not the true justifying Faith; and the use of all this is to discover the vaine presumption of Solifidians, and that Christians may be found in the faith.

To conclude, this Proposition is true, Man is justified onelyonly by faith in Christ Jesus, that is S. Pauls proposition, and St. James never denied it: And this Proposition is true, Man is not justified by Faith, which is alone, and this is it which St. James affirms, and St. Paul never denied it, ver. 17. Even so Faith, if it hath not works, is dead, being alone. It does not follow then, in S. James his opinion, that a man is justified both by works and by faith, because he stands for a faith, that worketh by love: we presse obedience of Faith, yet deny the concurrence of Obedience with Faith, to make us just before God. And this meaning is pointed out to us, ver 14. where the Apostle speaks of the having of faith with works, but not of justifying by works with faith. Thus I have, at length, dispatched the Answer to that grand Argument taken out of St. James. The second is like it, cast in the same Mould, taken out of St. Paul, and therefore it will receive the same Answer. It is thus formed;

He that affirmes Abraham to be justified by that faith,2. Argument out of Rom 4:18, 22.Rom 4:18Rom 4:22 which however it was tried, did answer God in actions of faith, doth not exclude actions of faith from faith, or the condition of our Justification, but absolutely requires them as the onelyonly things by which (as by a condition) the man is justified: But St. Paul affirmes Abraham to be justified by that faith, which however it was tried, did answer God in actions of Faith; therefore S. Paul does not exclude faithful actions from faith, or the condition of our justification, but absolutely require them, &c.

I distinguish and deny the Major. Answ. He that affirms Abraham to be justified by that faith, which being tried, did answer God in actions of Faith, doth not exclude actions of faith (that is) from faith it self, or from the Nature of faith, yet he doth exclude them from the Office of faith, and from p. 345fellowship in justifying (as hath been often said:) Faith alone justifies us relatively, as possessing us of the Object Christ Jesus: but faith with all its Actions, and Habits, and Constellation of Graces, considered as a condition or work, cannot justifie a man before God.

As for the Minor, Object. it is endeavoured to be proved by two places of Scripture, Rom. 4.18, 20, 22. who against Hope believed in Hope, &c. And therefore it was imputed to him for Righteousnesse: for all which acts of faith he was justified, compared with Heb. 11.8, 9, 10. By faith Abraham, when he was called to go out into a place, which he should after receive for an inheritance obeyed, &c. These are Acts of faith, in all kinds of triall, by which he was, and without which he should not be justified.

It is confessed, that Abraham was justified by such a faith, Answ. as did answer God in all Trialls,Nature Office of Faith. but not in vertue of those Trials: These were Acts of faith; but we deny, that for them Abraham was justified; neither does any thing in the Text countenance such an Assertion.

For, first, Abraham was justified, Gen. 15 6. before any of those Acts mentioned, Rom. 4.18, 20. were performed, which follow after in Gen. 17.16, 17. and do peculiarly respect the birth of Isaac.

Secondly, And whereas the word (therefore it was imputed, &c.) may seem to imply some excellency and vertue in the very act of his faith, wherefore it was imputed for righteousnesse: I demand whether it were imputed in respect that he believed, or in respect that he believ'd in this full measure? if in respect of his measure, then it will follow, that onelyonly such a measure of Faith sufficeth to Justification, which would exclude the Apostles, and many thousands of true Believers from Justification; and I think none dare affirme it. But if faith simply in what measure soever, then it affords us this comfortable Doctrine, (namely) that we putting our trust in God for righteousnesse, (giving credit to the truth of his Promise) of blessednesse in the promised Seed, for this was the substance of Abrahams saith, I shall have a Seed,Gen. 22.18.Gen 22:18 in whom all Nations, and my self also, shall be blessed; for p. 346God at that time preached the Gospel to Abraham, Gal. 3.8. are accepted and blessed in that beloved one. And lest any should say, What is this to us? The Apostle tells us, v. 23.24. that it was not written for his sake alone, as matter of his glory and priviledge, but for us also, for our profit and comfort, to whom it shall be imputed; yea, if we believe such strange promises; Nay, but if we believe on him that raised up Jesus from the dead, who died for our Sins, and rose again for our Justification: This is the proper and only subject of faith justifying, and this it which is imputed to us for righteousnesse. As for that place Hebr. cap. 11.8, 9. he speaks of the obedience of faith, what it will make a Christian do, not of Justification.

Thus I have finished the third part of my Conclusion (namely) faithful Actions are not the onelyonly things by which a man is justified: First, not as Causes. Secondly, not as our Evangelicall Righteousnesse. Thirdly, not as meanes of applying Christs Righteousnesse. Fourthly, nor as conditions properly: where is shewed, what we hold, and what we deny touching conditions and qualifications, particularly two Questions are resolved. First, Whether the addition of the word [as by a Condition] be a fit salvo for those words [the onelyonly things by which, &c.] Secondly, Whether they be indeed an Antecedent condition to Justification? Denied. The first Reason is from the nature of the Covenant of Grace: The second Reason is, because they are Gifts and Promises of the New Covenant. The third Reason is from the nature of Faith and Repentance. The fourth Reason is from the order of Faith and Works, with an Answer to two grand Arguments, one out of St. James, the other out of St. Paul, for the concurrence of faithfull Actions, with Faith to our Justification.

Use. From the Doctrine laid down I reject as erroneous,Syn Dort, &c. the opinion of those, who Teach. First, Fidem non esse Donum morte Christi partum nec novi foederis promissum, sed ejus conditionem, quae libere ab homine ex se praestetur, that is, that Faith is not a Gift purchased by Christs Death, nor a Promise of the new Covenant, but a condition which we must p. 347bring on our parts. Secondly, that God chose Actum fidei loco impletionis totius legis, the Act of Faith instead of the legall Righteousnesse. Thirdly,Pract. Cat. Edit. p. 41.42. that without the addition of Workes, any other Act, or Part, or Notion of Faith, would be unsufficient to Justification, and that it is the consummation of Faith by Charity, and good Works, that God accepteth in Christ to Justification; Fourthly, of them that Teach, that Faith is not an Instrument, but onelyonly a condition of Justification, and so hath no other Room in our Justification, than Charity, or other Vertues; all which are a part of that Condition, without which, pardon shall not belong to me. Fifthly, that think that we are justified by Obedience, as truly as we are by Faith; so making Obedience the Condition of the covenant of Justification. Sixthly, that Faith receives the Pardon, but doth not thereby justifie: To receive Forgivenesse is an Act of Faith, but it does not justifie by so doing.

The End.