a Stone or other Creatures which are not capable of sinning but Privative being the non-imputation of sin realiter futuri in esse as the imputation of Righteousness is Justitiae realiter futurae in existentiâ The difference between these is as great as between a mans will not to require that debt that shall or is about to be contracted and his will not to require any thing of one that never did nor will ow him any thing 2 This non-imputation of sin is actual though the sin not to be imputed be not in actual being in like manner the imputation of Righteousness is actual though the Righteousness to be imputed is not actual Man whose thoughts arise de novo doth non-impute usually after the commission of a fault but for God who is without any shadow of change and turning so to do is absolutely impossible for as much as there cannot arise any new will or new thought in the heart of God 3 This act of justifying is compleat in it self for God by his eternal and unchangeable Will not imputing sin to his Elect none can impute it and he in like manner imputing Righteousness none can hinder it Neither doth this render the death of Christ useless which is necessary by the Ordinance of God as a meritorious cause of all the effects of this Justification even as the eternal Love of God is compleat in it self but yet is Christ the meritorious cause of all the effects of it Eph. 1.3 4. And therefore we say § 7. 2. That if Justification be taken as most commonly it proposition 2 is not for the Will of God but for the thing willed by this immanent act of his to wit Our discharge from the Law and deliverance from punishment so it hath for its adequate cause and principle the death and satisfaction of Jesus Christ. Though there be no cause of the former out of God himself for the merits of Christ do not move God to will not to punish or impute sin unto us yet is Christ the meritorious cause of the latter It is from the vertue of his Sacrifice that the obligation of the Law is made void and the punishments therein threatned do not fall upon us By his death he obtained in behalf of all the Elect not a remote possible or conditional reconciliation but an actual absolute and immediate reconciliation as shall be proved anon And in this respect all that were given unto Christ by the Father may be said to be justified at his death not onely virtually but formally for the discharge of a debt is formally the discharge of the debtor Their discharge from the Law was not to be sub termino or in Diem but present and immediate it being impossible that a debt should be discharged and due at the same time We acknowledge That the effects of this discharge from the Law may be said to be sub termino or in Diem As for instance from that full satisfaction and perfect Righteousness which Christ hath performed there arise these two things One is The non-execution of the desert of sin which we continually commit upon us That whereas the Reprobate sin and upon their sin the curse with all the evils included in it is upon them The Elect likewise sinning yet for Christs sake the curse or evil of suffering is not inflicted upon them which non-punishing quoad effectum is forgiving and not imputing sin And in this sense God is frequently said to forgive when he doth not inflict punishment and in this sense also he is said often to forgive The other is The imputation of Righteousness in the effects of it whereby the effects of a true and perfect Righteousness come upon the people of God to wit All good things both for this life and that which is to come yea those things which seem to be evil and hurtful as their falls and afflictions are ordered by the over-ruling hand of a wise and powerful Providence to work together for good unto them These effects are immediate in respect of causality though not of time for though God doth not presently bestow them but as he sees fit both for his own glory and for their good yet do they immediately slow from the merit of Christ in regard there is no other meritorious cause that intervenes and concurs therewith in procuring of them Notwithstanding we say That our discharge from the Law must needs be immediate and present with the price or satisfaction that was paid for it in regard That it implies a contradiction a debt should be paid and discharged and yet justly chargable But of this we shall have occasion to speak more hereafter § 8. 3. Justification is taken for the declared sentence of absolution proposition 3 and forgiveness And thus God is said to justifie men when he reveals and makes known to them his Grace and Kindness within himself And in this sense do most of our Divines take Justification defining it The declared sence of absolution and not improperly For in Scripture phrase as was noted before things are then said to be when they are declared and manifested the declaring of things is expressed in such wise as if it made them to be whereof many instances might be given a very plain one there is Gen. 41.13 Pharaohs cheif Butler speaking of Josephs interpretation Me says he he restored and him i. e. the Baker he hanged whereas he did but declare these successes unto them So God is said to justifie his people when he manifests and reveals to them that mercy and forgiveness which before was hidden in his own heart to wit that he doth not impute their sins but contrariwise doth impute Righteousness unto them Now the Lord at sundry times and divers ways hath and doth declare and manifest this precious Grace unto his people 1 More Generally towards all his Elect and 2 more Particularly to individuals or numerical persons The former is done 1 in the Word of God and 2 in his Works and Actions § 9. First God hath declared his immutable Will not to impute sin to his people in his Word The Gospel or New Covevant being an absolute promise as we shall shew anon may be fitly termed a Declarative Sentence of Absolution unto all the Elect to whom alone it doth belong the publication of the New Covenant is their Justification For which cause Maccovius makes Justification to Commence from the first promise which was pronounced before the curse So that if Adam had not been a publick person including both the Elect and Reprobate there had been no curse at all pronounced save onely upon the Serpent or Satan in reference to this promise it was that the Apostle saith The Grace of God 2 Tim. 1.9 and eternal life Tit. 1.2 was given to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not signifie eternity as our Translators carry it but the beginning of time it is of the same latitude with 〈◊〉
Aphorisms who denies That Christs obedience is the material the imputation of his Righteousness the formal cause of our Justification or that Faith is the Instrument by which we do receive it he plainly ascribes the same kinde of causality unto Christ and Faith making them to differ onely secundum magis minus that Christ is the sine qua non principalis and Faith the sine qua non minus principalis he might have listed sin in the same rank which too is a sine qua non of our Justification That Faith and works in a larger sence are meritorious causes of Life and Blessedness Now we say with Mr. Cr. 1 That God is the efficient cause or the onely Justifier that he hath no motive or inducement but his own Grace and Love to will not to punish us and to give to us his Son thorow whom we have Redemption◠and Deliverance from the curse of the Law We say too 2 that Christ is the onely meritorious cause of our Justification taking Justification pro re volita for a transient effect of the Will of God that Jesus Christ hath by his death and satisfaction fully procured and merited our Discharge and Absolution from the penalty of the Law which we deserved by sin For which cause he is said to have purged our sins by himself i. e. Without the help and assistance of other means Heb. 1.3 There are many who ore tenùs in word do acknowledge That Christ is the meritorious cause of our Justification that in deed do deny it The Papists in the Councel of Trent say That God is the efficient the glory of God the final the death of Christ the meritorious cause of our Justification But yet we know that they allow not this effect unto it unless other things do concur on our parts they say That Faith Charity c. do Impetrare remissionem suo quidem modo mereri Obtain and after a sort merit forgiveness though not by their own worth and dignity yet by vertue of Gods Covenant and Promise Too many of our Protestants setting aside the word merit which yet Mr. B. thinks may be admitted do tread directly in their steps they ascribe as much unto works as Papists do It is a poor requital unto Jesus Christ to call him the Meritorious cause of our Justification and in the mean while to deny the merit of his death as to the immediate purchases thereof and to ascribe at least a partial meritoriousness to other things 3 I shall go further with Mr. Cr. I freely grant him which I believe Mr. W. will stick at That Faith is the Instrument by which we receive and apply the Righteousness of Christ unto our selves whereby the gratious sentence of God acquitting us from our sins is conveyed and terminated in our Consciences We say indeed That Faith doth not concur to our Justification as a proper Physical Instrument which is a less principal Efficient cause Mr. Rutherford saith well That Faith is not the Organical or Instrumental cause either of Christs satisfaction or of Gods acceptation thereof on our behalf By believing we do not cause either our Saviour to satisfie for our sins or God to accept of his satisfaction Every true Believer is perswaded That God hath laid aside his wrath and displeasure towards him for his sins having received a sufficient ransom and satisfaction for them in the death of his Son Sed hoc fides non facit saith he sed objectum jam factum praesupponit Faith is a Receptive not an Effective Instrument an Instrument not to procure but to receive Justification and Salvation which is freely given us in Jesus Christ. It is called an Instrumental cause of our Justification taking Justification passively not actively or in reference to that passive Application whereby a man applies the Righteousness of Christ to himself but not to that active Application whereby God applyeth it to a man which is onely in the minde of God Therefore Calvin calls Faith Opus passivum a passive work § 4. Mr. Cr. proceeds This Doctrine saith he hath in all ages been opposed and obscured sometimes by open Enemies sometimes by professed Friends and such as would be accounted the great Pleaders for Free-grace It is most true That this Article of Free Justification hath and will be a Bone of Contention to the worlds end It is the cheif cause of all those contests and quarrels which have arisen between the Children of the Free-woman and the Children of the Bond-woman Mr. Fox hath well observed It is so strange to carnal Reason so dark to the World it hath so many enemies that except the Spirit of God from above do reveal it Learning cannot reach it Wisdom is offended Nature is astonished Devils do not know it Men do persecute it Satan labors for nothing more then that he may either quite bereave men of the knowledge of this truth or else corrupt the simplicity of it It is not unknown what batteries were raised against it in the very infancy of the Church how the Wits and Passions of men conspired to hinder it what monstrous consequences were charged upon the Doctrine and what odious practises were fathered upon them that did profess it never was any truth opposed with so much malice and bitterness as this hath been and by them especially that were most devout and zealous But when it could not be withstood and stifled Satan endeavored then to deprave and adulterate it by mixing of the Law with the Gospel our own Righteousness with Christs which corruption the Apostle hath strenuously opposed in all his Epistles and more especially in that to the Romans and Galatians where he excludes all and singular works of ours from sharing in the matter of our Justification For the eluding of whose Authority carnal Reason hath found out sundry shifts and distinctions As that the Apostle excludes onely works of Nature but not of Grace Legal but not Evangelical works and that our works though they are not Physical yet they may come in as Moral causes of our Justification It is certain That the most dangerous attempts against this Doctrine have been within the Church and by such as Mr. Cr. calls Professed Friends who have done so much the more mischief in regard they were least apt to be suspected Justification by works was generally exploded amongst us whilest it appeared under the names of Popery and Arminianism which since hath found an easie admittance being vented by some of better note such as would be accounted Pleaders for Free-grace § 5. Mr. Woodbridges Discourse saith Mr. Cr. deals not with the Errors of Papists Socinians Arminians but with Antinomian Error How unjustly our Doctrine is called Antinomian hath been shewn before and Mr. Cr. may be pleased to take notice That Mr. Rutherford accounts the Opinion we oppose the very cheif of the Arminians Socinians and Papists Errors about Justification to wit That
Justification 3 From other parallel phrases in holy Scripture where we are said to be redeemed justified and saved per Christum per sanguinem per mortem per vulnera All which doe signifie That Christ and his sufferings are the true proper and meritorious cause of these benefits and so it must bee understood when wee are said to be Justified by Faith and not that Faith is but a sine qua non or meer cypher in our Justification Faith objectively taken is a proper meritorious cause of our Justification § 4. 4 I shall make use of my adversaries weapon of that very medium which Mr. W. last alledged page 8. That interpretation of the phrase which makes us at least concurrent causes with God and Christ in the formall act of our Justification is not true because our Justification in respect of efficiency is wholly attributed unto them Rom. 8.33.4.6.8.3 24. The internal moving cause was his owne grace and the onely externall procuring cause is the death of Christ there is no other efficient cause besides these We can be no more said to justifie our selves then that we created our selves But to make Faith a condition morally disposing us to Justification maks us at least concurrent causes with God and Christ in our Justification 1. We should not be justified freely by his grace if any condition were required of us in order to our Justification for a condition as Mr. Walker observes well whensoever it is performed makes the thing covenanted a due debt which the promiser is bound to give and then as he infers Justification should not be of grace but of debt contrary to the Apostle in Rom. 3. and 4. 2. If Faith were a condition morally disposing us for Justification we should then be concurrent causes with the merits of Christ in procuring our Justification for the merits of Christ are not a physical but a moral cause which obtain their effect by vertue of that Covenant which was made between him and the Father now by ascribing unto Faith a morall causall influx in our Justification we doe clearly put it in eodem genere causae with the blood of Christ which I hope Mr. W. will better consider of before he engageth too far in Mr. Baxters cause § 5. That interpretation of this phrase which makes Works going before Justification not onely not sinful but acceptable to God and preparatory to the grace of Justification without controversie is not according to the minde of the holy Ghost For as much as the Scripture frequently declares that no mans Works are acceptable to God before his person is accepted and justified the Tree must be good or else the fruit cannot be good Luke 6.43 44. Mat. 12.33 Joh. 15.5 That of Aug. is sufficiently known Opera non precedunt justificandum sed sequuntur justificatum the old orthodox doctrine taught in these Churches here in England was that works before Justification are not pleasing unto God neither doe they make men meet i◠do not qualifie or morally dispose them to receive grace and we doubt not but they have the nature of sin I could muster up a legion of orthodox Writers to defend this Tenent that no qualification or act of ours before Justification doth prepare or dispose us for Justification Nay the Councel of Trent confesseth that none of those things which precede Justification whether it be Faith or other Works doe obtain the grace of Justification But to interpret Justification by Faith that Faith is a condition which doth qualifie us for Justification necessarily supposeth a Work or Works before Justification which have not the nature of sin but are acceptable to God and preparatory to grace viz. the grace of Justification which is most properly called Grace § 6. That interpretation of any phrase of Scripture which involves a contradiction is not to be admitted but to say Faith is a passive condition that doth morally qualifie us for Justification implies a contradiction Ergo The proposition is undeniable and the Assumption is to me as cleare To be both active and passive in reference to the same effect is a flat contradiction Now that is active which is effective which contributes an efficacy whether more or lesse to the production of the effect A condition though in the Logical notion of it it hath not the least efficiency and therefore Aristotle never reckoned this sine qua non in the number of causes yet in the use of the Jurists as we are now speaking of it it is a morall efficient cause which is effective of that which is promised upon condition Chamier hath well observed That omnis conditio antecedens est effectiva he that performes the least condition imaginable for having of any benefit is active and passive in obtaining of it We will look after no other instance then that which Mr. W. hath set before us An offender against our Lawes that is saved by his Clergy or by reading his Neck-verse he is not passive but active in saving of his life he may properly be said to have saved himselfe his reading being not onely a physicall act but a morall efficient cause which makes that favourable law to take effect To say he is passive because he made not the Law nor sits as Judge on the Bench to absolve himselfe is but a shift to blinde the eyes of the simple seeing that when more causes then one concur to an effect the effect may be denominated from the lowest that which doth least is an active efficient cause nay in this case the Malefactor doth more in saving of his life then either the Law or Judge for though pro forma he acknowledgeth the grace of the State and the courtesie of the Judge unto him yet as the Welch-man that was bid to cry God blesse the King and the Judge cryed God blesse her father and mother who taught her to read intimated he was more beholding to his reading then to the courtesie of the Judge for else the Judge would have been severe enough his mercy would have deserved but little thanks I must needs tell my Old Friend Non loquitur ut Clericus We say such a man is Passive in saving his life who is not required to read or perferm any other condition but receives a pardon of meer Grace In like manner he is Passive in his Justification that doth nothing at all towards the procuring of i◠he that performs the least condition in order thereunto is not onely Physically but Morally active in obtaining this priviledge For though he did not make the Law by and according to which he is justified nor pronounce the sentence of Absolution upon himself yet he hath a subordinate or less principal efficiency in producing the effect nay a learned man whom I hope Mr. W. will not think more worthy to be derided then disputed with tells us That he that performs conditions for Justification doth more to his
which â—e endeavored to maintain against those blessed Martyrs of Jesus Christ Barns Hierome and Garret who sealed the contrary Doctrine with their dearest blood 1 The effect of Christs passion hath a Condition the fulfilling of the Condition diminisheth nothing from the effect of Christs passion 2 They that will injoy the effect of Christs passion must fulfil the Condition 3 The fulfilling of the Condition requireth first knowledge of the Condition which knowledge we have by Faith 4 Faith commeth of God and this Faith is a good gift It is good and profitable for me to do well and to exercise this Faith Ergo By the gift of God I may do wel before I am justified 5 By the gift of God I may doe well towards the attainment of Justification 6 There is ever as much Charity towards God as Faith and as Faith increaseth so doth Charity increase 7 To the attainment of Justification is required Faith and Charity 8 Every thing is to be called freely done whereof the beginning is free and set at liberty without any cause of provocation 9 Faith must be to me the assurance of the Promises of God made in Christ if I fulfil the condition and love must accomplish the condition whereupon followeth the attainment of the Promise according to Gods Truth 10 A man being in deadly sin may have Grace to doe the works of Repentance whereby hee may attain to his Justification Never did the child saies G. Joy so lively resemble his own Father as these Articles do expresse the Bishop of Romes Anti-christian Doctrine And as for his choise Notion of Justification by Workes as they are our New Covenant Righteousnesse I finde it was a shift of the Papists long agoe The said Doctor Barnes having cited this passage out of Bernard I do abhor whatsoever thing is of me c. See saies he Bernard doth despise all his good works and taketh him onely to Grace Now had he no works of the New Law as you call them I shall not trace Mr. B. any farther there being now in the Presse as I am informed a large and full answer to his Paradoxicall Aphorismes by a faithful Servant of the Lord Jesus a workman that needs not to be ashamed though I heartily wish that the work may provoke others unto shame who have more strength leisure and far greater helps for such undertakings then Country Ministers I dare say that they who sate at the stern in our Vniversities heretofore such as Reynolds Whittaker Davenant Prideaux c. would never have indured to see so many Popish and Arminian books far more dangerous then the Ranters blasphemous Pamphlets shew their heads but would have sent forth their Antidotes to correct their poison I doe speake the more freely to stir up others of greater abilities then my selfe to undertake this cause least it should suffer overmuch through my weaknesse in managing it We were wont to say that if a man doth plead for the King all is to be taken in good part the design of this Discourse was to plead the cause of the greatest King that no flesh might glory in his presence who of God is made unto us Wisdome Righteousnesse Sanctification and Redemption though the Advocate hath not holpen the Cause yet the goodnesse of the Cause may excuse the Advocate I shall desire thee to read without prejudice and either to read all or none for that which is curtaild in one place is more explained in another If thou reapest any good from what I have written I know thy returns will be according to my hearts desire Praises unto God and more fervent prayers for Thy Servant in the Work of the Gospel W. EYRE The Third day of the Ninth Month. 1653. Justification without conditions OR The Free Justification of a Sinner justified CHAP. I. Shewing the occasion of this Discourse and the rise of the Controversie which is here debated SInce it hath pleased the Lord to reveal the riches of his Son unto me and to make me a Steward and Dispenser of this Grace unto his People the cheif design of my Ministry hath been to bottom my hearers upon Christ alone that they might have no confidence in the flesh but in that perfect and everlasting Righteousness which he hath wrought For which end it hath been my care frequently and clearly to demonstrate to them both the sole-sufficiency and efficiency of Christ in the work of Mans Redemption that he is able to save unto the utmost and that no work of ours either before or after our Conversion doth share with him in the glory of this atchievement In a word That there is no cause without God concurring with the precious and invaluable merit of his Blood to present us holy unblameable and unreprovable in the sight of God Which truth as it shines clearer then the Sun throughout the Scripture so it appears unto me to be of greatest moment when I consider the concernment thereof both to God and Christ and to the precious souls of Gods Elect I know nothing that gives so much glory unto God and Christ as to proclaim him the onely Saviour and that besides him there is none other that we ow the whole work of our Salvation from the beginning to the end unto Christ alone and surely there is no point in the whole Doctrine of Godliness which contributes so much to the Peace Security and Fruitfulness of the Saints as this doth It affords the greatest encouragement to sinners to believe to believers to hold fast their confidence firm unto the end and to serve God with a willing minde in Righteousness and true Holiness all the days of their life § 2 Now though this truth be so evident and my intentions in pressing it such as have been mentioned yet it hath hapned unto me as unto many of my betters to be mistaken and by some of my own Profession who insinuated into the people That I taught a new Gospel made Faith and Repentance to be needless things for no other reason that I know of but because I dare not give them that honor which is due to Christ in making them concauses with him in procuring our Peace with God and in obtaining our Right and Interest in all the Benefits which he hath purchased for they themselves are my witnesses would they speak their knowledge as to matter of Fact that in all my Exercises though usually something of Christ be the Doctrine which I handle yet the use that I make of it is to press men unto Faith and Holiness Nay I challenge all my Adversaries to say that ever I positively spake so much as one syllable to lessen the esteem of Inherent Holiness though I am not ashamed comparatively to say as the Apostle doth That I count all things but loss and dung that I may win Christ Jesus Phil. 3.8 But otherwise I thank the Lord if I should speak
by Justification we are to understand a Justification in the Court of Conscience or the Evidence and Declaration of a Justification already past before God So that Faith is said to justifie us not because it doth justifie us before God but because it doth declare to our Consciences that we are justified Now because this report is very imperfect I shall crave the patience of the Reader whilest I declare our Judgement a little more fully concerning this Matter together with the Grounds and Reasons that do uphold it and then I shall return to secure this Answer against the Exceptions Mr. W. hath made against it But first I shall shew the several Explications which Divines have given of his Proposition A man is justified by Faith CHAP. VI. The several Opinions of Divines touching the meaning of this Position A man is justified by Faith THe Question depending between me and Mr. W. is not Whether we are justified by Faith which the Scripture frequently affirms and no man that I know denies it Papists and Protestants Orthodox and Socinians Remonstrants and Contra-Remonstrants do unanimously consent That we are justified by Faith All the difference is about the Sense and Meaning of this Proposition A man is justified by Faith Whether Faith therein be to be taken Properly or Tropically For though there be great variety in Expression amongst Divines concerning this Matter yet all their several Opinions and Explications may be reduced unto these two heads The first takes Faith in sensu proprio for the act or habit of Faith the other takes Faith metonymicè relativè for the object of Faith i. e. The obedience and satisfaction of Jesus Christ. § 2. Our Protestant Divines who have hitherto been counted Orthodox do take Faith in this Proposition A man is justified by Faith in a Tropical and Fâ—gurative Sence as thus A man is justified in the sight of God from all sin and punishment by Faith i. e. By the Obedience and Righteousness of Jesus Christ in whom we believe and upon whom we relie for Life and Righteousness Nor is this any unusual Trope either in Scripture or in other Authors to put Habitum vel actum pro objecto as Rom. 8.24 Hope that is seen is not hope i. e. The thing that is seen is not hoped for Christ is oftentimes called our Hope our Joy our Love c. because he is the object of these Acts and Affections when the same thing is attributed distinctly both to the act and the object it must needs be attributed to one in a proper and to the other in an improper sence and therefore says Dr. Downham When Justification is attributed to Faith it cannot be attributed in the same sence as to the death and obedience of Christ in propriety of Speech but of necessity it is to be understood by a Metonymy Faith being put for the object of Faith which is the Righteousness of Christ c. And holy Pemble If we list not to be contentious it is plain enough saith he that in those places where the Apostle treats of Justification by Faith he means the Grace of God in Jesus Christ opposing Works and Faith that is the Law and the Gospel the Righteousness of the Law to the Righteousness of the Gospel which is no other but the Righteousness of Christ. Thus saith he Faith is taken Gal. 3.23 before Faith came i. e. Before Christ came and the clear exhibition of his Righteousness And in this sence as another hath observed it is used at least thirteen times in this Chapter where the Apostle expresly treats of our Justification before God Albertus Pighius though a Papist was so far convinced of this truth by reading of Calvins Institutions that he acknowledged If we speak formally and properly we are justified neither by Faith nor Charity but by the onely Righteousness of Christ communicated to us and by the onely mercy of God forgiving our sins § 3. Some of our Divines who do utterly deny That Faith in this Question is taken sensu proprio or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere or act of believing is imputed to us for Righteousness do yet ascribe an instrumentallity or inferior causality unto Faith it self in our Justification before God They say That we are justified by Faith instrumentally and relatively which terms I confess sound harshly in my ears but I hope I shall be excused if I do not understand them seeing a far learneder man then my self hath professed That they were not very intelligible to him That Faith is taken relatively in this Question of Justification to wit For the object it relates unto Christ and his Righteousness I do readily grant but that it justifies us Relatively I cannot assent to it for it seems to me to carry this sence with it either 1 that Faith doth procure our Justification though not by its own worth and dignity yet through the vertue and merit of its object As the Papists say of Works That they do justifie and save us tincta sanguine Christi being dipped in the Blood of Christ Or 2 that Faith together with Christ its object doth make us just in the sight of God whereby it is made a social cause with the blood of Christ which shall be sufficiently disproved anon Again that Faith is a passive Instrument of our Justification to wit such an Instrument whereby we receive and apply this benefit to our selves was shewn before but that it is an active efficacious Instrument to make us just and righteous in the sight of God is no part of my Creed For 1. it seems to me a contradiction to say That Faith is not to be taken sensu proprio but metonymicè for the object thereof and yet say That we are justified by Faith instrumentally for it is not the object but the act of Faith which is an Instrument Faith considered as an Instrument is taken sensu proprio and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere which they disclaim must be said to justifie 2. Mr. Baxter in my judgement disputes rationally against this notion If Faith saith he be the Instrument of our Justification it is the Instrument either of God or man not of man for Justification is Gods act he is the sole Justifier Rom. 3.26 man doth not justifie himself not of God for it is not God that believeth To which I adde that God neither needs nor is capable of using an Instrument in the act of justifying for though he useth Instruments to declare and reveal this Grace to sinners yet not to will it to particular persons the acts of his will are not wrought by any Organ or Instrument without himself 3. By making Faith the Instrument of our Justification Justification is made the Effect and Faith the Cause and so consequently a man shall be said to justifie himself whereas the Scripture every where ascribes our Justification unto God and Christ making
controversie would be but a meer Tautology for though it be the same Justification wherewith we are iustified in the sight of God and in the Court of Conscience yet the terms are not equipollent and convertible but do admit of distinct considerations though he that is justified in foro conscientiae is also justified in foro Dei yet every one that is justified in foro Dei is not justified in foro conscientiae § 3. Now according to these several Senses which are given of this forementioned phrase it will be easie to resolve the third Query concerning the time of our Justification when we were justified in the sight of God 1. If we take it in this last Construction I shall grant That we are not justified in the sight of God before we believe We do not know nor can we plead the benefits and comforts of this Blessed Priviledge until we do believe it is by Faith that the Righteousness of God is revealed to us and it is by his knowledge notitia sui that Christ doth justifie us or inables us to plead not guilty to all the Indictments and Menaces of the Law But 2. if we refer it to the justice of God which I conceive to be the most proper and genuine use of it we were justified in the sight of God when Christ exhibited and God accepted the full satisfaction in his Blood for all our sins that ransome of his set them for whom he died free from the Curse of the Law cleansed them from all their sins and presented them holy blameless and unreproveable in the sight of God so that the eye of Divine Justice cannot behold in them the least spot of sin This perfect cleansing is the sole and immediate effect of the death of Christ in regard that no other cause concurs therewith in producing of it 3. If we refer it to the knowledge of God we were justified in his sight when he willed or determined in himself not to impute to us our sins or to inflict those punishments upon us which our sins deserve but contrariwise to deal with us as righteous persons having given us the Righteousness of his own Son God doth certainly know whatsoever he wills Now God having from all eternity absolutely and immutably willed the Righteousness of his Son to all his Elect he saw or knew them to be righteous in his Righteousness even when he willed it § 4. For the clearer understanding of the Point in question I shall give in my Judgement concerning it as distinctly as I can in three Propositions proposition 1 The first shall be this That Justification is taken variously in the Scripture but more especially Pro volitione divina pro re volita as the Schools do speak 1 For the Will of God not to punish or impute sin unto his people and 2 for the effect of Gods Will to wit His not punishing or his setting of them free from the Curse of the Law That Justification is put for the effect of Gods will or the thing willed by that Internal Act to wit Our discharge from the Law and deliverance from punishment I suppose there is none will question the onely scruple that can arise is Whether the Will of God not to punish or charge sin upon a person is or may be called Justification I confess to the end that I might not offend the weak I have been sparing of calling this immanent act of God by the name of Justification and the rather because some gross mistakes have sought for shelter under the wings of this expression As 1 that absurd conceit That Christ came not to satisfie the justice but onely to manifest the love of God which yet hath not the least countenance from our Doctrine seeing that notwithstanding the Will of God not to punish his Elect we say That the Law must needs be satisfied for their sins no less then for the sins of others And 2 their notion who upon this ground have asserted the Eternal Being of the Creature whereunto they were driven because they could not answer that Consequence Justificatus est Ergo Est which holds not in terminis diminuent ibus whether à priori as Electus est Ergo Est or à posteriori Mortuus est Ergo Est. Yet I must profess That I look upon Dr. Twisse his judgement in this point as most accurate who placeth the very essence and quiddity of Justification in the Will of God not to punish Mr. Kendal though he makes Justification to be a declared sentence or transient act of God yet he grants That Gods Will or Decree to remit our sins carries in it a remission of them tan◠amount for who shall charge them on us if God decree to remit them And again This Decree hath so much in it that looks so well like unto Justification that is may be called so without Blasphemy But I see no inconvenience at all but rather very much reason to adhere unto the Doctors definition That Justification is the Will of God not to punish 1. Because the definition which the Holy Ghost gives us of Justification is most properly applied to this act of God It is a certain rule Definitum est cui convenit definitio that is Justification whereunto the definition of Justification doth agree The definition which the Psalmist and from him the Apostle gives of Justification is Gods non-imputing of sin and his imputing of righteousness unto a person Psal. 32.1 2. Rom. 4.6 8. Now when God willeth not to punish a person he doth not impute sin to him The original words both in the Old and New Testament whereby imputation is signified do make it more clear for both of them do signifie an act of the minde or will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by the Psalmist is properly to think repute esteem or account and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same signification it is usually applied to Accountants who when they have cast up many sums do set down at the foot what they do amount unto So when a man hath accounted with himself the loss and benefit conveniencies and inconveniencies that may accrue unto him the result and issue of his deliberation is significantly expressed by this word it notes a stedfast purpose and resolution Quae quasi rationibus subductis explicatis conclusa est it is opposed unto a doubtful and uncertain opinion It notes either the purpose or determination of one alone or the consent and agreement of two between themselves whereof Camerarius gives us an instance out of Zenophon This word is fitly used to signifie this immanent act of God for though he doth not purpose and resolve in that manner as men do by comparing things together or by reasoning and concluding one thing out of another yet are his purposes much more firm and immutable Mal. 3.6 Jam. 1.17 Numb 23.19 The Lord therefore did non-impute sin
to his people when he purposed in himself not to deal with them according to their sins when the Father and the Son agreed upon that sure and everlasting Covenant That his Elect should not bear the punishment which their sins would deserve The Remonstrants do acknowledge That non-imputation or remission of sin is an immanent act in God Quam Deus in sua ipsius mente efficit We are commanded to forgive one another as God hath forgiven us now we know that our forgiveness is principally an act of the heart As when a man purposeth in himself not to take revenge he doth then forgive But of this we shall have occasion to speak more largely in our Answer to Mr. Woodbridges first Argument 2. That which doth secure men from wrath and whereby they are discharged and acquitted from their sins is Justification but by this immanent act of God all the Elect are discharged and acquitted from their sins and secured from wrath and destruction Ergo. The Assumption onely will need to be proved which is abundantly confirmed 1 by those places which make mention of Gods unspeakable Grace and Love towards them from everlasting For what is the Love of God but his velle dare bonum his fixed and immutable Will to bestow upon them the greatest good that they are capable of Now when God set his love upon them he said unto them Live Ezek. 16.6 This Will of God did secure them from death and destruction it was a real discharge from condemnation But 2 more plainly from the words of the Apostle Rom. 8.33 Who shall lay any thing to the charge of Gods Elect. The Proposition is either a Universal Negative No Elect person can be justly charged with sin or a Universal Affirmative All Elect persons are free from the charge of sin Which way soever we take it is evident That the Proposition is Universal Now if this priviledge did belong onely to Elect Believers as some would limit the Text the Proposition were false for though all true Believers are Elect persons yet all the Elect are not Believers It is as if one should say Omne animal is rationale and to excuse it say That by Omne animal he meant omnis homo and to prove the Expression Legitimate should alledge that homo is often called animal which is true but very impertinent to prove that omne animal may be put for omnis homo § 5. All that I have yet seen alledged against this Member of the distinction That Gods will not to punish is not Justification is of little moment It is objected 1. That hereby Justification and Election are objection 1 confounded I answer That it follows not they may be both of them immanent eternal Acts and yet not confounded For Election and Reprobation are eternal immanent Acts yet they are not confounded Indeed all different immanent acts are but one simple act in God in whose Decrees there is no Priority or Posteriority seeing as Hilary speaks Omnia penès Deum aequabili aeternitatis infinitate consistunt Yet in our consideration they receive sufficient distinction from their various Objects and our various Applicatâ—on of them And thus Election and Justification are distinguished Election includes both the end which is the glory of Gods Grace and all the means from the beginning to the ending conducing thereunto His will not to punish includes precisely and formally onely some part of the means 2. It is objected That Justification imports â— change of the objection 2 persons state to wit Ab injusto ad justum which cannot be attributed to the simple and unchangeable Decrees of God I answer That if Justification be taken for the thing willed viz. The delivery of a sinner from the curse of the Law then there is a great change made thereby he that was a childe of wrath by Nature hath peace and reconciliation with God But if we take it for the Will of God not to punish then we say Justification doth not suppose any such change as if God had first a will to punish his Elect but afterwards he altered his will to a will not to punish them The change therefore of a persons state ab injusto ad justum ariseth from the Law and the consideration of man in reference thereunto by whose sentence the Transgressor is unjust but being considered at the tribunal of Grace and cloathed with the Righteousness of Christ he is just and righteous which is not properly a different state before God but a different consideration of one and the same person God may be said at the same time to look upon a person both as sinful and as righteous as sinful in reference to his state by nature and as righteous in reference to his state by Grace Now this change being but imputed not inherent it supposeth not the being of the Creature much less any inherent difference in the state of the Creature no more then electing love makes any inherent present change Though the state of the loved and hated are different in the minde of God yet not in the persons themselves till the different effects of love and hatred are put forth objection 3 3. Others have objected That hereby we make void the death of Christ for if Justification be an immanent act in God it is Antecedent not onely to Faith but to the merits of Christ which is contrary to many Scriptures that do ascribe our Justification unto his blood as the meritorious cause To which I answer That although Gods will not to punish be Antecedent to the death of Christ yet for all we may be said to be justified in him because the whole effect of that will is by and for the sake of Christ. As though electing Love precede the consideration of Christ John 3.16 yet are we said to be chosen in him Eph. 1.4 because all the effects of that love are given by and through and for him Gods non-punishing of us is the fruit of his death yet his will not to punish is Antecedent thereunto objection 4 4. Others say we may as well call his will to create Creation and his will to call Calling and to glorifie Glorification as his will to justifie Justification We Answer That there is not the same Reason for creating calling and glorifying all which do import an Inherent change in the person created called glorified which forgiveness doth not it being perfect and compleat in the minde of God § 6. These things being weighed in the ballances of an equal Judgment I suppose the phrase would not sound so harsh as it doth to many however were the thing it self granted That there was in God from Everlasting an absolute fixed and immutable will never to deal with his people according to their sins but to deal with them as righteous persons this Controversie were ended For 1 Gods non-imputation of sin to his Elect is not purely Negative as the non-imputation of sin unto
of the Act or of the Object of Faith We have shewed before that the Apostle in his disputes about Justification in these fore-mentioned Epistles where he opposeth Faith to Works he takes Faith in a Tropical sense for the Object and not the Act of Faith for else there had been no ground for him to make any opposition at all between Faith and Works and in affirming That we are justified by Faith he had contradicted himself in saying That we are not justified by Works seeing Faith or the Act of Believing is a work of ours no less then love And therefore it is evident that the Apostle when he concludes That we are justified by Faith and not by Works understands by Faith the Object thereof to wit Righteousness imputed and not inherent which by way of distinction and opposition to the other he calls the Righteousness of God because it is out of us in Christ God-man The reason why the Apostle calls the Object by the name of the Act Christs Righteousness by the name of Faith besides the elegancy of the Trope is because Faith ascribes all unto Christ it being an act of self-dereliction a kinde of holy despair a denying and renouncing of all fitness and worthiness in our selves a going unto Christ looking towards him and a roulling of our selves upon his Alsufficiency So that in the Apostles sense we deny not That Faith justifieth in the sight of God Faith I say taken objectively to wit For Christ and his Righteousness it is for his Merits and Satisfaction alone that we are accounted Just and Righteous at Gods Tribunal But if Faith be taken properly for the Act of Believing we say indeed That it onely evidenceth that Justification which we have in Christ. Nor is this any contradiction to the Holy Ghost who ascribes our Justification in the sight of God to Chrâ—st alone § 2. Next he calls it A most unsound Assertion That Faith doth evidence our Justification before Faith Is the Apostles definition of Faith Heb. 11.1 Faith is the evidence of things not seen An unsound Assertion Though some do ascribe more to Faith then an Act of evidencing yet I never met with any one before that did totally deny this use thereof All the knowledge that we have of our Justification is onely by Faith seeing it cannot be discerned by Sence or Reason either we have no evidence of our Justification and consequently do live without hope or if we have it is Faith that doth evidence it to our souls Now let our Justification be when it will if Faith doth evidence it it will follow That our Justification was before that Evidencing act of Faith for actuâ— pendet ab objecto the Object is before the Act. But I will not anticipate Mr. Woodbridges Reasons § 3. If sayes he Faith doth evidence our Justification it is either improperly as an effect doth argue the cause as laughing and crying may he said to evidence reason in a Childe c. Or else properly and thus either immediately and axiomatically or remotely and syllogistically 1 Faith doth not evidence Justification improperly as the Effect doth argue the Cause I shall readily grant him that Faith doth not justifie evidentially as a mark sign or token but as a knowledge and adherence unto Christ our Justifier as that Organ or Instrument whereby we look not upon our Faith but upon Christ our Righteousness and by the same Faith do cleave unto him They that make Faith a condition of our Justification use it but as a sign or as an argument affected to prove That a person is justified seeing that where one is the other is also where there is Faith there is Justification and for this cause innumerable other signs and marks are brought in to evidence this sign which are more obscure and difficult to be known then Faith it self nay which cannot be known to be effects of Blessedness but by Faith whereby poor souls either walk in darkness live in a doubting and uncertain condition all their days or else compass themselves about with sparks of their own kindling and walk in the light of their own fire fetching their comfort from Faith and not by Faith from Christ. Though I might fairly pass by this Branch of his Dilemma it being none of my Tenent and favored more by his own then my opinion yet I shall briefly give my fence of his Reasons That Faith doth not evidence Justification as a sign § 4. His first Reason is because then Justification by Faith would not necessarily be so much as Justification in our Consciences A Christian may have Faith and yet not have the evidence that he himself is justified Many Christians have that in them which would prove them justified whiles yet their Consciences do accuse and condemn them To which I Answer 1. That Mr. W. may be pleased to consider how well this agrees with that passage of his Pag. 15. Where he alledgeth the words of the Apostle 1 John 3.20 to prove That if our hearts do condemn us God doth much more condemn us 2. I should grant him That if Faith did evidence our Justification onely as a sign or some remote effect thereof like other works of Sanctification it would be but a dark and unsatisfying evidence 3. Whereas he sayes That doubting Christians have something in them that would prove them justified either it is something that precedes Faith or something that follows Faith or else Faith it self First Nothing that precedes Faith doth prove a man justified secondly Nothing that follows Faith is so apt to prove it as Faith it self because it is the first of all Inherent Graces it is by Faith that we know our Love Patience c. to be Fruits unto God whereas some make doubting to be a sign of Faith they may as well make darkness a sign of light it being in its own nature contrary thereunto and therefore it must be proved by Faith it self 4. Though a true Christian may have a doubting accusing Conscience as doubtless there is flesh and corruption in their Consciences as well as in their other faculties and there is no sin whereunto we have more and stronger temptations then to unbelief yet wheresoever there is Faith there is some evidence of this Grace as in the least spark of fire there is light though not so much as in a flame And the least twinkling Star gives us some light though not enough to dispel the darkness or to make it day There are several degrees of Faith there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong Faith and a weak Faith Now the least degree of Faith carries some light and evidence therewith and according to the measure of Faith is the evidence and perswasion of our Justification § 5. Secondly He urgeth If Faith did evidence Justification as an effect of it then we might as truly be said to be faithed by our Justification as to
therefore his suggestion in the Minor Proposition That we interpret the phrase of Justification by Faith meerly of Justification in Conscience is false and groundless But let us weigh the force of his Argument a little more distinctly the sum of it then is this Justification by Faith is not Justification in our Consciences for then we should be concurrent Causes with God in the formal act of our Justification The formal act of pronouncing us just must be attributed unto us which the Scripture attributes unto God alone making us but passive therein Rom. 8.33 4.6 8. To which I answer That the pronouncing of us just is not the formal act of Justification but the imputing of Righteousness and the non-imputing of sin which is the act of God alone whereas the pronouncing of us just and righteous is in Scripture attributed to others besides God and yet no robbery is done to God As for instance the Minister of Christ pronounceth the Word of Grace and Forgiveness and therefore is said to remit and forgive sin Whose sins ye remit they are remitted Joh. 20.23 Is he therefore joyned with God in the formal act of Justification Yet all Protestants grant him the office of pronouncing Remission though they deny him the power of giving Real Remission which would make him arrogate that which is peculiar unto God So though we say That Faith doth declare and reveal to our Consciences the sentence of Absolution yet we do not thereby derogate from God or attribute that to Faith which belongs to God We grant that as to our Justification in the sight of God which is properly Justification we are meerly Passive we contribute nothing at all either Physically or Morally by way of Merit or Motive That God should account us righteous and not impute to us our sins This work was done without us and for us by Christ with his Father it hath no other cause but the Grace of God and the Merit of Christ. He and he alone purged and washed us from our sins in his own blood Revel 1.5 Heb 1.3 Now in regard of our Passiveness in this act of our Justification we say That Faith hath no hand at all in procuring obtaining and instating us in this Grace for if we did any thing though never so little in order to this end we were not Passive but Active Yet we say That as this gracious sentence of our Justification is revealed and terminated in our own Consciences so Faith hath an Instrumental efficacy we are therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agents with God 2 Cor. 6.1 And the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witness with our spirits Rom. 8.16 And therefore though we are no where exhorted to justifie or to make our selves righteous in the sight of God yet we are oftentimes bid to grow in Faith and to press forward to more assurance in believing our peace and reconciliation with God 2 Pet. 1.5 3.18 Rom. 5.1 § 14. This Concession of Mr. W. That a man is wholly Passive in his Justification gave occasion to the first Argument I offered to his consideration it being as I conceive a flat contradiction to the cheif scope and intendment of his Sermon which was to derive to Faith at least a Federal or Moral causality in our Justification I am sorry I should have so much cause to complain of his injurious dealing not onely in that unworthy language he is pleased to give me but in casting my Argument into another form then that wherein I proposed it In his report it runs thus If we were altogether Passive in being justified then we are justified before we believe In which form I confess it is obnoxious to more exceptions then one for besides the Grammatical part which is very harsh the Logical consequence may be justly blamed Though the consequent be true yet it is not a true consequence it is not rightly inferred from the Antecedent Though we are Passive in our Justification yet it doth not follow from thence That we were justified before we believed A man is Passive in the first act of his Conversion yet it were absurd to conclude therefore a man was converted before he had a Being or ever heard of the Gospel But the Argument as I proposed it was as followeth If we are wholly passive in our Justification then our Faith doth not concur to the obtaining of it or we are not justified by the act of Faith in the sight of God But according to you we are wholly Passive in our Justification Ergo Faith doth not concur unto our Justification or we are not justified by the act of Faith His Answer hereunto I could not very well heed by reason of my distance from him and the rudeness of some people who do go for Professors that stood about me but as I conceived it was to this effect That Faith doth necessarily concur to the Application of this Priviledge whereunto I replied But the Application of this Benefit is not Justification the one being Gods act the other ours His Answer in Print we are sure is authentick let us see therefore how well he hath now quitted himself from the guilt of this contradiction 1. He calls the Argument A childish Exception a peece of witchery and wonders it should proceed out of my mouth I must confess I cannot but wonder to hear such language from a civil man much more from a Minister and more especially from one who hath sometimes owed me more respect let the prudent judge whether there be any ground for this hideous clamor 2. He shapes some kinde of answer to the Sequel That though Faith be a formal vital act of the soul in genere Physico yet the use of it in Justification is but to qualifie us passively that we may be morally capable of being justified by God And again Faith is required on our part which though Physically it be an act yet Morally it is but a Passive condition by which we are made capable of being justified according to the Order and Constitution of God Now here 1. I shall desire the Reader to observe how much Mr. W. is beholding to a Popish Tenent opposed by all our Protestant Writers to support his cause which is That Faith goes before Justification to dispose us for it c. Bellarmine undertakes to prove that Faith doth not justifie alone because there are other things to wit fear hope love penitency a desire of the Sacraments and a purpose of amendment of life all which sayes the Jesuite doe prepare and dispose a man for Justification as well as Faith Against whom all our Protestant Divines which my little Library hath obtained do unanimously affirme That Faith doth not dispose or prepare us for Justâ—fication Now were they all bewitched as well as we who would not subscribe to this Popish Dictate 2. I shall leave it to the Reader to judge whether my Argument or his Answer doth deserve
this censure when he hath weighed the reasons I shall give That Faith cannot be said to Justifie by way of disposition or as a passive condition morally disposing us for Justification CHAP. IX That Faith doth not justifie as a condition required on our part to qualifie us for Justification IN regard that the main Point in difference between me and Mr. W. lyes at the bottom of this Answer I shall make it appear we are not said to be Justified by Faith in a Scripture sence because Faith is required of us as a passive condition to qualifie us for justification in the sight of God § 1. That Interpretation of the phrase which gives no more to Faith in the businesse of our Justification then to other works of sanctification cannot be true The reason is because the Scripture doth peculiarly attribute our Justification unto Faith and in a way of opposition to other works of sanctification Rom. 3.28 Gal. 2.16.3.11 But to interpret justification by faith meerly thus That Faith is a condition to quâ—lifie us for Justification gives no more to Faith then to other works of sanctification as to repentance charity and all other duties of new obedience which Mr. W. and others of the same affirmation make to be necessary antecedent conditions of Justification Mr. B. includes all works of obedience to evangelical precepts in the definition of Faith in which senâ—e I presume no Papist will deny that we are justified by Faiâ—h alone taking it as he doth for fides formata or faith animated with charity and other good works And therefore Bellarm. disputing against Justification by Faith alone sayes that if wee could be perswaded that Faith doth justifie impetrando promerendo suo modo inchoando Justificationem which is granted him if Faith be an antecedent federal condition disposing us for it then we would never deny that love fear hope c. did justifie as well as Faith Dr. Hammond sayes expressely That neither Paul nor James doe exclude or separate faithfull actions or the acts of faith from Faith or the condition of Justification but absolutely require them as the onely things by which we are justified Which in another place he goes about to prove by this argument That without which we are not justified and by which joyned with Faith we are justified is not by the Apostle excluded or separated from Faith or the condition of our Justification but required together with Faith as the only things by which as by a condition a man is justified But without acts of Faith or faithfull actions we are not justified and by them wee are justified and not by Faith onely Therefore faithfull actions or acts of Faith are not by the Apostle excluded or separated from Faith or the condition of our Justification but required together with Faith as the onely things by which as by a condition a man is justified It is evident that he and other abetters to this notion attribute no more to Faith in our Justification then to other works of sanctification Now this was witnessed against as an unsound opinion a pernicious error and utterly repugnant to the sacred Scriptures c. by Mr. Cranford amongst the London Subscribers Decemb. 14. 1647 and by Mr. W. himselfe if I mistake not amongst the Subscribers in other Counties It seems by Mr. W. they were bewitched when they gave their hands unto that Testimony § 2. That Interpretation of this phrase which gives no more to Faith then to workes of Nature I meane such as may be found in naturall and unregenerate men is not true The Reason is because a man may have such works and yet not be justified But to interpret Justification by Faith that Faith is a necessary antecedent condition of our Justification gives no more to Faith then to workes of Nature as to sight of sin legall sorrow c. which have been found in naturall and unregenerate men as in Cain Saul Judas c. I presume Mr. W. will say that these are necessary antecedent conditions in every one that is justified for if these be conditions disposing us to Faith and Faith a condition disposing us to Justification then are they also conditions disposing us to Justification for causae causae est causa causati if these legall works are conditions of Faith they must be according to Mr. Woodbridges Tenet conditions of Justification and consequently they are in eodem genere causae with Faith it selfe quod erat demonstrandum § 3. 3 That by which we are justified is the proper efficient meritorious cause of our Justification but Faith considered as a meer passive condition is not in the sence of our adversaries a proper efficient meritorious cause of Justification therefore wee are not said to bee justified by Faith as a passive condition or qualification required to make us capable of Justification The assumption is granted by our opponents at least verbo tenus who doe therefore call it a meer sine qua non which Logicians make to be causa ociosa nihil efficiens and a passive condition to exclude it from all manner of causality in producing the effect though for my own part I look upon conditions in contracts and covenants as proper efficient meritorious causes of the things covenanted which do produce their effects though not by their innate worth yet by vertue of the compact and agreement made between the parties covenanting But of this we shal have occasion to speak more by and by It remains only that I should clear the major that That by which we are justified is the proper efficient meritorious cause of our Justification which appears 1. By the use of these Propositions by and through in ordinary speech which note that the thing to which they are attributed is either a meritorious or instrumentall cause of the effect that follows as when we say a Souldier was raised by his valor it imports that his valor was the meritorious cause of his preferment and when we say a Tradesman lives by his Trade our meaning is that his Trade is the means or instrument by which he gets his living So here in the case before us when it is said a man is justified by Faith it implyes that Faith is either the meritorious or instrumentall cause of his Justification as if it be taken objectively for Christ and his merits it is the meritorious cause of our Justification in foro dei or if it be taken properly for the act of believing it is the instrumental cause of our Justification in foro conscientiae 2. From the contrary phrase as when the Apostle denies that a man is justified by Works and by the Law without doubt his intent was to exclude Works from any causal influx into our Justification Now that which he denies to Works he ascribes to Faith and therefore Justification by Faith implies that Faith in his sense hath a true causality or proper efficiency in our
promise that he will be reconciled with sinners upon such terms as he himself shall propose 3. After Intercession on Christs part and Faith on the sinners part and now is God actually reconciled and in friendship with the sinner This Grotian and Vorstian Divinity is monstrous gross which renders God as changable as a fickle Creature and palpably denies his God-like nature scil His Simplicity Eternity Omnisciency Immutability c. Arminius himself was more modest then to affirm a change in the Will of God nay Plato was a more Orthodox Divine in this point who said That the first mover can be moved of none but by himself The Will of God is not inclined or moved by any thing without him unto any of his acts whether Immanent or Transient for that which is the cause of his Will is the cause of himself seeing that his Will is his Essence The death of Christ doth not cause any alteration in the Will of God his Merits are not the cause why God doth love us or will to us the blessings of his Covenant they did not change God ex nolente in volentem ex odio hâ—bente in diligentem as Greevenchovius dreamed And the Reasons are 1 Because God is unchangable he neither ceaseth to will what at any time he intended nor doth he begin to will what he did not always purpose 2 Because no reason can be given of the Will of God Aquinas says well Nullum temporale c. Nothing that hath its being in time can be the cause of that which is eternal for then the effect should be before the cause Now that I may not actum agere I shall desire the Reader to consult what Mr. Owen hath said in answer to this notion of Grâ—tius whereof if Mr. W. had vouchsafed to take any notice he might have seen cause enough to decline from the steps of his admired Grotius § 10. Thirdly he infers That because the Apostle saith Vers. 11. We have now received the atonement or reconciliation Ergo Not before we believed To which I answer 1 He might as well reason that because the Apostle saith 1 Cor. 15.20 Now is Christ risen Ergo He was not risen before he writ that Epistle and from Eph. 2.2 The Spirit that now worketh in the children of unbelief Ergo He did not work in them before 2 If it be referred to our receiving or apprehension by Faith it doth not prove that the reconciliation or atonement was not made before There is a wide difference between the making or obtaining of reconciliation and our receiving of it though we cannot receive or apply it to our selves any otherwise then by Faith yet it follows not That God did not account it unto us before The Typical Sacrifices made a present atonement much more the real see Heb. 9.14 § 11. Fourthly He gives us his opinion concerning the immediate effect of the death of Christ Which saith Mr. Baxter is one of the greatest and noblest questions in our controverted Divinity he that can rightly answer this is a Divine indeed And no doubt but Mr. W. deserves the Bell in his account Let us therefore see what a glorious atcheivement he ascribes unto it It is saith he through the death of Christ that the promise of reconciliation is made by and according to which we are actually reconciled unto God after we do believe to wit at the day of judgement when we have performed that and all other conditions required of us which in sum is as if he had said That the death of Christ procured no certain or immediate effect at all For notwithstanding his death it is possible that none may be saved for things obtained under condition are as to their accomplishment altogether uncertain for the condition may be fulfilled or it may not be fulfilled The utmost which hereby is ascribed to the death of Christ is That he hath obtaâ—ned a salvability for sinners or a way whereby they may become their own saviours which in the old Popish English is That Christ hath merited that we might merit Eternal life or as the Remonstrants have refined the phrase His death hath made God placabilem but not placatum A shift says Pemble devised meerly to uphold the liberty of mans will and universal Redemption Whereunto the abettors of this notion do hie them apace § 12. But against it I shall oppose these considerations 1 The Scripture no where ascribes this effect to the death of Christ That he died to obtain a conditional grant that we by performing the condition might be reconciled to God but to obtain peace and reconciliation it self Daniel doth not say that Messiah shall be cut off to obtain a promise but to make an end of sin c. Chap. 9.24 Nor the Apostle that Christ by the blood of the cross hath obtained a conditional promise of reconciliation but that he hath made peace Col. 1.20 broken down the partition wall Ephes. 2.14 delivered us from the curse Gal. 3.13 And our Saviour in that of Matth. 26.28 which Mr. W. cites doth not say That he shed his blood to procure a conditional promise whereby all men may obtain remission but for the remission of the sins of many i. e. of all the Elect. 2 If Christ by his death obtained onely a conditional promise then was his death no more available to the Elect then unto Reprobates no more to Peter then it was to Judas whereas the Scripture shews us That the effects of Christs death are peculiar onely to the Elect. See John 10.15 16 26. 17.9 20. 3 If Christ by his death obtained but a conditional promise then do men more for their Salvation then Christ hath done for he that performs the condition doth more to his Salvation then he that obtained the conditional promise notwithstanding which he might have perished 4 It makes Christ to have died in vain at least without any determinate end in reference unto them for whom he died seeing that notwithstanding his death it was possible that none at all might be saved And thus as Mr. Owen hath noted he is made a Surety of an uncertain Covenant a Purchaser of an Inheritance perhaps never to be enjoyed a Priest sanctifying none by his Sacrifice a thing we would not ascribe to a wiseman in a far more easie undertaking If Mr. W. shall say that Christ is certain that the Elect will perform the condition required we shall demand whether this certainty doth arise from their wills or his will If he say from their wills and his fore-sight of their well using of their natural abilities to fulfil the condition required he shakes hands with Papists and Arminians who make our Election and Redemption to be ex praevisa fide A conceit that hath been confuted over and over if from his own will because he hath purchased Faith for them then he obtained more by his death then a conditional promise § 13. Fifthly
of sins according to the riches of his grace not according to any condition performed by us he having obtained eternall redemption for us Heb. 9.12 And 2 Cor. 5.18 19. a place which we have often mentioned the Apostle shewes that Christ by his death made such a reconciliation for us as that God thereupon did not impute our sins unto us which was long before any condition could be performed by us Elsewhere That Christ by himselfe purged and expiated our sins Heb. 1.3 and afterwards set downe as having finished that worke chap. 10·12 Now sin that is fully purged and expiated is not imputable to the sinner The same Apostle addes that Christ by his sacrifice hath for ever perfected all them for whom it was offered Heb. 10.14 And in another place that he hath made them compleat as to the forgivenesse of their sins Col. 2.10 13 14. In Rom. 8.33 34. He argues from the death of Christ to the non-imputation of our sins Who can lay any thing to the charge of Gods Elect it is God that justifieth it is Christ â—hat dyed whereas notwithstanding sin would have been chargeable upon them and they condemnable if the death of Christ had not procured their discharge without the intervention of any condition performed by them CHAP. XV. Wherein Mr. Woodbridges Replyes to the second Objection as he cals it concerning our being Justified in Christ as a common person are examined THe Argument was proposed by me at the time of our Conference in this manner They that were in Christ as a common person before they beleeved were Justified before they beleeved But many were in Christ as a common person before they beleeved Ergo Mr. W. denyed both Propositions The major I proved in this wise If Christ was justified before many â—hat are in him doe beleeve then they that are in him were â—â—stified before they beleeved But Christ was justified before many that are in Christ do beleeve Ergo. His answer hereunto as I remember was I deny all And therefore the Assumption was confirmed from Isa. 50.8 9. in this manner Christ was justified at his resurrection but that happened before many of them who are in Christ as a common person doe beleeve Ergo That Christ was justified at his resurrection is clear from this Text He is near that justifieth me c. Which words I said were uttered by the Prophet in the person of our Saviour in the time of his greatest humiliation who comforted himselfe with this that the Lord would shortly justifie him which was to be done at his Resurrection when the Lord publickly declared to all the world that he was acquitted and discharged from all those sins which were laid upon him and which he as a Surety undertook to satisfie The sequel of the major was also proved by this Enthymem The acts of a common person doe belong unto them whom he represents whatsoever is done by or to a common person as such is to be attributed to them in whose stead he stands and therefore if Christ were justified all that were in him were justified also For seeing that he was not justified from his own but from the sins of others all they whom he represents were justified in his Justification Whereunto hee replyed That Christ was not justified according to the tenor of the New Covenant which did lead us to that discourse of the New Covenant which is afterwards mentioned of which in its place § 2. We shall now take a view of his Replyes to this Argument which we find in his printed copy And 1. he distinguisheth of a threefold Justification 1 Purposed 2 Purchased and 3 Exemplified all which are before Faith So then by his own confession Justification in a Scripture sense goes before Faith Which is that horrid opinion he hath all this while so eagerly opposed It may be he will say as Arminius doth that neither of these were actuall Justification which were a poor put off for as Dr. Twisse observes Omnis Justificatio simpliciter dicta congruenter exponenda est de Justificatione actuali Analogum per se positum stat pro famosiori significato When we speak of Justification simply there is no man but understands it of actuall Justification And first That which he cals Justification purposed in the Decree of God is reall and actuall Justification for if Justification be Gods will not to punish or to deal with his Elect according to their sins as both the Psalmist and Apostle do define it then when Gods Will was in actual being their Justification was actual It is absurd to say That God did decree or purpose to will any thing whatsoever his Will being his Essence which admits no cause either within or without God 2 We have shewn before that Justification being taken for the effect of Gods Will to wit our discharge from the Obligation of the Law it was actually because solely and absolutely obtained by the death of Christ there being no other cause out of God which concurs to the producing of this effect § 3. The third Branch of his distinction Justification exemplified is terminus redundans a member that may well be spared for 1 there is not the least hint thereof in Holy Writ the Scripture no where calls our Saviour the example or pattern of our Justification For though he is proposed to us as an example in acts of Moral Obedience yet in his works of Mediation he was not so in these he was not an exemplary but a meritorious procuring cause an example is proposed to be imitated and therefore we are frequently exhorted to imitate our Saviour in works of Sanctification but we are no where bid to imitate him in our Justification or in justifying our selves It was needless he should be a pattern of our Justification for this pattern must be of use either unto us or unto God Not to us because we do not justifie our selves not unto God because he needs no pattern or example to guide or direct him 2 He that payes our debts to the utmost farthing and thereupon receives a discharge is more then a pattern of our release Our real discharge is in his as our real debt was upon him And therefore his Grand-father Parker said well That Christs Resurrection was the Actual Justâ—fication both of him and us 3 If Christ were onely a pattern and example of our Justification then was he justified from his own sins and consequently was a sinner which is the most horrid blasphemy that can be uttered The reason of the consequence is evident for if Christ were but a pattern of our Justification then was he justified as we are Now we are justified from our own sins which we our selves have committed and therefore his Justification must be from his own sins or else the example and counterpart do not agree 4 This expression intimates that as Christ was justified by performing the conditions required of him so we
to all the consequences of his debts In this sence our Formal Justification is by the gracious sentence of the Gospel terminated upon our Consciences but otherwise intrinsecally and formally the payment of our debt is our real discharge I shall grant him That the death of Christ doth justifie us onely virtually but yet I affirm That the satisfaction in his death being performed and accepted for us doth justifie us formally for the actual payment of a debt is that which formally makes him that was the debtor no debtor And therefore Christ dying for us or for our sins his reconciling us to God and our being justified are Synonima's in Scripture phrase Rom. 5.8 9 10. Object But against this some have alledged that of the Apostle 2 Cor. 5.21 where he saith That Christ was made sin for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might be made he doth not say that thereby we are made the Righteousness of God in him Whence they would infer That the laying of our sins on Christ is onely an Antecedent which tends to the procuring of our Justification and not the same formally Whereunto we Answer 1 That this phrase that we might be or be made doth not alwayes signifie the final but sometimes the formal cause As when it is said That light is let in that darkness might be expelled where the immission of light is formally the expulsion of darkness 2 Though the imputation of our sins to Christ and of his Righteousness to us do differ yet the imputation of sin to him and non-imputation of it unto us is but one and the same act of God which was when God was in Christ reconciling the world unto himself not imputing their trespasses unto them before the word of Reconciliation was given and therefore before they believed Vers. 19. 3 Though the imputation of our sin to Christ and so the non-imputation thereof to us have an antecedency in respect of imputation of Righteousness to us yet it is of nature onely and not of time For though it be objected That we were not then and therefore Righteousness could not be imputed unto us yet it follows not They might as well object Our sins were not then Ergo They could not be imputed unto Christ whereas in this business of Justification God calleth things that are not as though they were But if Mr. W. had shewn what it is that formally justifies us besides the satisfaction made in Christs death somewhat more might have been spoken to it § 7. The close of this Paragraph is such a dirty puddle that I intended to have stept over it in silence seeing it is so hard to touch pitch or pollution and not be defiled with it but yet for their sakes that do not know 〈◊〉 I shall stay the Reader a little whilest I wash off that dirt which he hath thrown upon me and others They are credulous souls I will assure you that will be drawn by such decoyes as these into Schism and Faction to the hardning and discomforting of more hearts in one hour then the Opinion it self should it obtain will do good to while the world stands I dare not allow my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to pay him in his own coyn having perswaded my heart to follow better examples even his who when he was reviled reviled not again 1 Pet. 2.23 And theirs who being reproached returned blessing 1 Cor. 4.12 In these few words there are a heap of slanders packt together both against my self and others and which is more grievous to be born against the truths and ways of God which we adhere to 1. They that do embrace this Doctrine which I have taught are aspersed with credulity and levity I do verily believe there is not one of my charge but is able to say as the Samaritans John 4.42 We believe not because of thy saying for we have heard him our selves c. I dare say they are better setled then to be shaken with the sophistry of this Assailant I am sure both they and many more will bear me witness how frequently I do admonish them of taking up matters of Faith upon trust and credit it being Idolatry in a high degree to give the most Spiritual Worship of God viz. Our Faith to a weak and sinful man He that believes a truth upon a Humane account is no better Christian then he that doth believe a lie Let the prudent judge whether they are not more justly obnoxious to this censure of abusing the credulity of simple souls who will not endure that their hearers should bring their Doctrines to the touchstone The tyranny and usurpation of the Popish Priests is far more excusable then the affected domination of some of ours for they believe that their Church is infallible and cannot erre ours confess that they are fallible and may erre and yet expect subscription to their Dictates no less then to the Canon it self It is held a piaculum to question or debate what ever they say 2. It is but an unhandsome character he hath given my Arguments which he calls decoyes The Apostle I take it hath Englished his French Eph. 4.14 The sleight of men who lie in wait to deceive I dare say he knows me better then in cold blood to accuse me of driving on such a devillish trade as wittingly to deceive mens precious souls And therefore I shall call in no other Compurgator then his own Conscience § 8. As for his charge of Schisme and Faction I am not carefull to answer it being the usuall foam of passionate men who when they want Arguments to convince fall to downright railing Schisme sayes a learned man in the common manage of the word is a meer Theologicall Scar-crow wherewith they who uphold a party in Religion seek to fright away others from enquiring into and closing with that which they doe oppose Both this and the other are most frequently in their mouthes who are deepest in the guilt that is imported by them Ahab by his sins brought down Plagues and Judgements upon Israel yet he cals Elijah the troubler of Israel 1 King 18.17 Athalia was the cheifest Traytor and yet she was the first that cryed out Treason 2 King 11.14 Tertullus was the Orator of the tumult yet he inveighs against Paul as a Ring leader of Sedition Act. 24.5 6. the Church of Rome which hath fallen from the purity of the Catholique Faith brands them for Schismaticks who refuse to continue in the same Apostasie Amongst our selves the late Innovators aspersed all those with Faction and Schisme who would not prostitute their Consciences to the Wils of men and to this day ignorant and prophane persons think all them to be Factious and Schismaticks who live more strictly and religiously then themselves I must needs say they are lesse to be blamed seeing Professors and Ministers do give them such an evill example § 9. I confesse though in common use Schisme and
men have affirmed that the person of the Spirit dwels in the Saints from those Texts John 14.16 17 26.15.26 2 Tim. 1.14 Rom. 8.11 1 Cor. 6.19.3.16 Yet none that are sober ever affirmed that the person of the Spirit dwelleth in us in such a manner as to make us one person with himselfe or to communicate his personal Properties to us so that I may say of this Argument as Maldonate of a certain Text in the Gospel hic locus facilior esset si nemo cum exposuisset it had been more plain and perspicuous if these distinctions had been omitted I see not how a man could imagine any other sence then this That God according to his gracious Covenant doth in his appointed time give or send his Spirit in the preaching of the Gospell to work Faith in all those that are ordained to life So that the Spirit is the cause and Faith the effect It matters not how he is given whether Personally or Operatively for if the Spirit which works Faith be given us by vertue of the New Covenant then some benefit of the Covenant is bestowed upon us before we beleeve Quod erat demonstrandum § 5. Though the Spirit be not given us as he saith one atome of time before we beleeve yet that weakens not the force of the Argument it is enough for my purpose that it hath a precedency in order of nature though not of time and that Faith is not before the Spirit for then Faith is not the condition of the Covenant seeing the condition goes before the thing conditioned and consequently that conditional Promise If thou beleeve c. is not the tenor of the New Covenant Either he must say 1 That the Spirit doth not work Faith and that it is a work of Nature to wit of our own Free will contrary to innumerable Scriptures Or 2 That the Spirit which works Faith is not given us by vertue of the New Covenant which was disproved by comparing Joh. 6.45 with Jer. 31.34 is contrary to those Scriptures which affirmed that all spiritual blessings are given us in and through Christ Eph. 1.3 Rom. 8.32 Or 3 that there is some other condition of the Covenant besides and before Faith as they that make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingenuity and towardlinesse of nature the condition of conversion or 4 that there are two New Covenants one absolute and the other conditional one wherein Faith is promised without condition the other wherein all things else are promised upon condition of Faith of which more in its place § 6. Whereas he chargeth me with often abusing that received maxime Posita causa ponitur effectus Leting passe his uncivil language I say 1 that in our discourse I did not so much as mention it nor at any time else but with such cautions and limitations as Artists give understanding it of causa proxima completa and then I conceive causa posita in actu the effect must necessarily follow 2 I cannot see that it is any abuse to apply it to the death of Christ in effecting our Justification or deliverance from the curse his death and satisfaction being the adequate and immediate cause therof for when the debt is paid the oblâ—gation is no longer in force 3 Though I understood this maxime never so well it would little advantage Mr. Woodbridges cause That Faith is the condition of having the Spirit in our first conversion unlesse it would prove that the cause is produced by its immedate effect § 7. That which follows is altogether impertinent as a man saith he doth first build himselfe an house and then dwels in it so Christ by his Spirit doth build organâ—ze and prepare the Soule to be an house unto himselfe and then by the same Spirit dwels in it immediately What is this to prove that no man hath interest in the Covenant before he beleeves or that the Spirit which workes Faith is not given us before Faith We grant that Christ by his Spirit doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 build or prepare the Soule to be his house and then dwels in it vouchsafes more sensible effects of his presence but is not that organizing preparing act of the Spirit one benefit of the Covenant and is not the Spirit in that act the cause of Faith if so then wee have an interest in the Covenant before Faith for he that hath jus in re doubtlesse hath jus ad rem when wee have the benefits of the Covenant it cannot bee denied but wee have a right and title to them I find that Mr. Burges mentions this answer but saith he it is not safe to go this way for that grand promise Ezek. 36.26 Doth evidently argue the habits or internall principles of grace are before the actions of grace § 8. His next passage gives us little evidence of a heart prepared and organized by the Spirit of Christ it being false and slanderous This saith he is that which I would have spoken publickly in answer to the Argument if Mr. E. had not been beyond measure obstreperous 1 I dare say such as know Mr. Woodbridges tongue and forehead will not easily beleeve that he would be hindred from speaking his whole mind But 2 my innocency in this matter hath been cleared by persons more worthy to be beleeved then Mr. W. especially when be speaks in his owne cause 3 I shall adde that I verily beleeve he then spake near as many words I am sure as much to the purpose as this which he hath Printed I well remember some passages which are here omirted as that saying anima fabricat sibi domicilium the Soul formes the Body and then dwels in it as the soul works first efficiently that afterwards it may act formally so doth the spirit in our conversion c. 4 If he spake no more it was his owne fault for all that were present doe know that the onely answer I could get unto divers Syllogismes was I deny all But this he intended rather to vilifie me then to excuse himselfe CHAP. XVII Concerning the Covenant wherein Faith is promised and by vertue whereof it is given to us MR. W. in the next place propoundes this Question Whether Faith it selfe be not given to us by vertue of the Covenant made with us Which he answers negatively Faith is not given us by vertue of the Covenant made with us but by vertue of the Covenant made with Christ His Answer implies that there are two distinct Covenants of Grace one made with Christ and the other with us which will need a clearer evidence then yet he hath given us We deny not but Faith yea and all other blessings are promised in the Covenant which was made with Christ the promise of giving him a seed and that this seed shall be blessed doth include no lesse All the Promises both of this life and that which is to come are but so many explications of the grand
as yet hath not looked into the tenth part of either As for the Jewish Doctors I suppose no man will think them competent Judges of Gospel verities and I must confesse that too many of our Christian Writers are leavened over-much with a Jewish legal spirit However if he had pointed to the Authors that make this Observation I should have weighed the grounds whereon they lay it the names of men though never so learned weigh lighter then a feather in matters of Faith If hee took up his Observation upon trust from Grotius as I suspect he did I shall presume once more to advice him to take heed of tampering with the Notions of that learned Apostate § 9. I have shewed already that sundry Godly and Learned men are of another mind who exclude all manner of Conditions from the New Covenant and consequently do make Faith a part of the Covenant and not the means to bring us into Covenant to which there might be added many more as Luther The Promises of the Law are conditionall promising life not freely but to such as fulfill the Law and therefore they leave mens Consciences in doubt for no man fulfilleth the Law But the Promises of the New Testament have no such Condition joyned unto them nor require any thing of us nor depend upon any Condition of our worthinesse but bring and give unto us freely Forgivenesse of sins Grace Righteousnesse and Life everlasting for Christs sake c. Melancton speaks as fully to the purpose Men commonly saies he doe imagine that the Gospell is a conditionall Promise but this conceit is to be rooted out of them The Gospell offers remission of sins and Eternal Life without the Condition of our works And again Our Obedience is neither the Cause nor the Condition for which wee are accepted before God So P. Martyr Wee deny sayes he That the Covenant of God concerning the remission of sinnes hath any Condition annexed unto it And Olevian The whole frame or substance of the New Covenant is without any Condition Estius puts this question How the New Testament can be called a Covenant seeing it contains onely a most free promise whereas Covenants do consist of conditions on both parts We may not answer says he that good works are the condition thereof seeing that works themselves are contained in the promise of the New Testament But says he the word Berith doth not onely signifie a Covenant in a strict sense which consists of mutual conditions but it single promise which is free from all conditions and such a Covenant is that which we call the New Testament viz. Promissio Dei prorsus absoluta gratuita to wit That promise of God which is altogether free and absolute With him agrees Dr. Ames who addes That the New Covenant is more properly called a Testament then a Covenant because a Will or Testament bequeaths Legacies without any office or condition of the Legatees And Beza The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Gal. 3.14 doth not signifie says he any promise but that which is altogether free in which respect it is opposed to the Law for the promises of the Law have conditions annexed to them and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the New Covenant is signified is better rendred Promise then Covenant But to avoide proliâ—ity I shall desire the Reader at his leisure to peruse Junius his Second Oration De foedere novo prefixt to his Enarrations on the four first Psalms who being so great a Linguist and Lawyer his Judgement in this point ought the more to be regarded It may be Mr. B. and Mr. W. will place them but in the form of ignorant and unstudied Divines Though they do it hath been sufficiently confirmed with the authority of a greater Doctor And if we receive the witness of men the witness of God is greater 1 John 5.9 § 10. The Scriptures which Mr. W. hath brought do no whit help him as Heb. 11.16 where it is said God was not ashamed to be called the God of Abraham Isaac and Jacob who were believers Ergo says he God is not the God of any before they do believe He might reason as well a Father acknowledgeth and stands by his son when he is in distress Ergo He was not his father before The scope of the place is not to shew when God did become their Father but rather the faithfulness and condescendence of God towards his people in their low estate for though they were pilgrims and strangers in the world hated and despised of all yet God did own and honor them See Psal. 105.12 13 14 15. So that in 1 Pet. 2.10 where the Apostle speaking to the Saints says In times past you were not a people but are now the people of God is to be understood in reference to the external administration of the Covenant and not the real participation or interest in the blessings of it Indeed in the first consideration none are the people of God but they that do profess the fear and worship of the true God who walk in the name i. e. In the Laws and Ordinances of God In which respect the Elect before Faith are said to have been without God in the world Eph. 2.12 And in this sense all that do profess the truth are the people of God though many of them are Hypocrites who are therefore said to be of Israel though they are not Israel and some that are but fruitless branches are notwithstanding said to be in Christ which must be understood in respect of external profession and not of internal implantation But in the later consideration none are the people of God but they that do belong to the Election of Grace who are the Spiritual Seed and Israel in truth And thus all the Elect whether called or uncalled are the people of God though before conversion they have not the comfort yet they have a good right and title unto all the purchases of Christs death God knows them to be his people though they know not that he is their God CHAP. XXI Wherein the remaining Arguments which Mr. Woodbridge hath brought to prove That the New Covenant is not an absolute Promise and that the Elect have no right to the Covenant before they believe are answered MR. W. towards the close of his Book hath cast in three or four Arguments more for the confirmation of his Opinion which he thinks superfluous I might saith he spare the pains of further proof And truly I think so too unless he had bestowed his pains in a better cause I must tell him That when he hath said all that he can in defence of this cause he will at last sit down a looser for when the day shall come which shall try every mans work of what sort it is this hay and stubble of mans righteousness and mens pleadings for it shall be consumed to ashes though I am