therefore hath God made choice not of the Object but the Act of faith to be imputed to us for our Justification There is indeed a lenitive cast in to qualifie the sharpness of this corroding and poisonous errour graunting faith not to be the meritorious cause of Justification But why then is the Lord Jesus Christ the Object of our faith so plainly shut out from having any part at all in this matter and why are we told that where it is said we are justified by faith it is not to be taken Tropically and Metonymically for the Object as many Orthodox Writers do interpret it whom I could set in opposition to those that are mustered up for the defense of this Errour if they have at least given that suffrage unto it as is pretended yea and why is such an inference derived from the Apostles frequent magnifying of faith Rom. 4. as to say the Holy Ghost had not bound himself so precisely to those words and syllables viz. of justification by faith if he had not meant to give this Honour unto faith it self but rather to some other thing as it is most uncomely called which faith laieth hold upon Alass alass that any who pretend to have a share in the merits of Christ should in this manner detract from his Glory did the Lord Jesus Christ himself Bear our sins in his own body on the Tree yea become sin for us that his righteousness might be imputed unto us and according to the appointment of his Father be made glorious in our justification and shall not the travel of his Soul be his peculiar satisfaction what is faith it self become false to the justling of Christ out of his Throne whose office it is and ever hath been to advance and promote his Crown and Dignity or rather is not the hand of Joab I meane the malice of the Devil as I said before evidently to be seen going along in this matter In vain it is for any man living to make a flourish and to boast of a constant adherency to the Protestant Profession notwithstanding the fury of late persecutions when there is such a manifest agreement avouched with Rome in this particular viz. of justification by works It seems by common report that the Authour of the Book called Theologia Veterum is of late deceased nevertheless what is here written may stand as an antidote to preserve others from the infection of these postilent errours which if there were nothing else to work in the hearts of those that are faithful to the Gospel of Jesus Christ a loathing of that Anti-christian Synagogue this alone were enough to cause an everlasting separation But I have done and do be think my self what I have done how I have raised up some spirits that may possibly be thought not to be easily laid again whereas my hope is they are rouzed to give Glory to God in consenting to what is written Nevertheless so long as I have Truth on our side I shall not be afraid though an Hoste of adversaries how Potent soever they may prove to be did rise up against mee It is not God knoweth out of any unbeseeming contempt or disrespect of any Person that I have medled in this controversy Learning I do reverence wheresoever it is as much as any shall onely I do wish that it may not be used as a Weapon to fight against Jesus Christ But floreat Veritas Ruat Coelum Let the World go which way it will with me I cannot I dare not betray the Truth by a sinful silence when so fair an opportunity of vindicating it is presented unto me I must confess there hath been in this particular some small digression for having an Errour in chase it hath made me go beyond my bounds But we shall return and take into consideration the second Period of Time here mentioned in the Text with a reference unto this third interpretation of it Consider what hath been said and let us pray that the Lord may give unto us a right understanding in all things CHAP. II. Sheweth the meaning of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to day as it is rendred in the Text according to our Third Interpretation and treateth also of Christ's Oeconomy therein Proposition JESUS CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Same or the onely Hee to Day Now herein also two things are to be considered by us First The Denomination of Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly What is predicated of that Time viz. Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Same to Day First the Denomination of the Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mansuetus ad differentiam noctis quae immitis â—orrida est to Day from whence we may collect The Time of the Gospel is a time of light The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying it which the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not The text we see calleth it a day and it is light we know that formeth the Day without which it vanisheth and cometh to nothing A Day then it is and a light-some day A day which the Lord hath made even the Lord our Light and our Righteousness the Path of that just one having from the beginning been as the shining light that shineth more and more unto the perfect day A glorious day wherein is concluded the light of Yesterday For as the light which for the three first dayes of the Creation was dispersed through the Heavens it pleased God to gather and unite into one body of the Sun so that Light of Yesterday which was diffused through so many shadowes and Legal Ceremonies was at last complicated and folded up in Christ the Son of Righteousness who is now in this day of his Power like a strong man running his Race displaying his Beames distilling his Influences filling the Earth with knowledge even as the Waters covers the Seas But let us more particularly behold and see the Glory of this Light First the Light of this Day is the true Light 1 Joh. 2.8 as the Evangelist Saint John calleth it 1 Joh. 2.8 Not like unto that of old which was darkned with the shadowes of the Mosaicall Oeconomy but clear and manifest Lumen illuminans Joh 1.9 A Light that inlightneth every man that cometh into the World non illuminatum not inlightned by Moses or any man in the World Secondly It is a great Light overspreading the whole World shining out into all Nations making a day of Salvation unto all People There were two great Lights which God Created in the beginning the greater Light to rule the Day Gen. 1.16 and the lesser Light to rule the Night Answerably hereunto hath God ordained two great Lights for his Church the lesser Light to rule the time of the Law and the greater to rule the time of the Gospel and as the Evening did precede the Morning in the ordering of the natural
God Num. 16.10 shall suddenly bring certain ruine upon them as the like sin did on Korah and his Complices therefore Away with it Lastly Away with that evil spirit of Rebellion against Regal Authority which eminently possessed that decemvirate of Traitours who have been justly executed for their Treason A Spirit that appeared like an Angel of Light but proved as black and ugly as any that came out of the bottomless pit A Spirit that hath brought such a stench and smoke with it that the Sun and the Aire of the Gospel is even darkned thereby Yea let all Ages be examined there shall never be found in any Nation such a black vaile drawn over the face of true Religion since it was established in the World as hath been by the treachery of those Persons that were fascinated with this Spirit When a Christian Prince as well deserving of the Church as ever any that sat upon a throne the most able Protectour of the Protestant Profession hath under a pretence of Religion been barbarously murdered by them and made a prey to their ambitious lusts and impious designes Yet these are the men whose example our objectours propose as a pattern of courage and constancy for their imitation If indeed to encourage themselves in an evil matter so as not to be terrified in the prosecution of it by the approaches of death and their appearance before the great God hath made them fit to be exemplary to those that undertake to be their Advocates let them be canonized for Saints whom the World not onely Christian but Heathen hath hitherto abhorred as bloud-thirsty and deceitful men But so long as the Word and Statute law of the most high God is in force and remains unretracted it is not their constancy in their treason to the death nor their smooth language how spiritual soever it seemed to be wherewith they left the World that shall come up in remembrance before God at the last day to their comfort if they died in the justification of that guilt for which they were condemned No unclean thing saith the Holy Ghost must enter into Heaven And amongst all pollutions that of bloud upon the conscience is in the sight of God most filthy True it is they neglected the body to use the Apostles word but what advantage will that be to them if they likewise neglected the soul History will tell us it is no newes to hear of a resolved obstination and obsirmation of mind in the suffering of death There was Attilius Regulus and Cato Vticensis and Anaxarchus and many more who for their Countreys sake or some such worldly respect Tunde tunde Anaxarchi fellem non enim tundis Anaxarchum have been very prodigal of their lives Some of them with admirable patience contented to endure most exquisite torments Of them we may say in the words of our Saviour they had their reward Their highest aime was to be reckoned good Patriots or men of valour and accordingly hath same fixt upon them a marke of renown to this very day But what reward shall be given unto these who cannot be reputed by any that are rational fit to triumph in their death upon any honest account in the least degree What I say shall be done unto such false tongues and false hearts and hands full of bloud We must leave the determination thereof to the righteous judge who will render to every man according to his doings We should not I confess have thus stept aside to make this rehearsal of the flagitious wickedness of such unworthy persons whose memory will be odious to all Generations had it not been necessary to undeceive others who are prone to applaud and justifie them because of their seeming fortitude at the time of their death In which regard neither will it be amiss to minister a little eye-salve to such poor deluded people that their eyes may be opened to see their folly and to convince them by some clear demonstrations of the falsehood of those men whom they so highly magnifie I called it a Seeming Fortitude which these Traitors shewed at their death and well I might For notwithstanding all the vainglorious flourishes of holiness and constant perseverance in their Cause reall it could not be Besides the failing of virtue in it which is essential to all true Fortitude and which the very Heathen have judged to be inseparable from it Plutarchus in vita Coriolani insomuch that they conceived there could be no Virtue without Fortitude nor no Fortitude without Virtue What constancy or Christian fortitude could be in them when after they perceived that the Law did take hold upon them to bring them to their condign punishment they would then all on a sudden pretend to an undantedness of spirit in their justification whereas some few dayes before while they were upon their Trial the greatest number of them did sue for mercy pretending a claim to his Majesties pardon which must needs carry with it an Implicite acknowledgment of guilt With what face could Axtell at his death make his boast of the Cause professing that if he had a thousand lives he could lay them all down for it when at his tryal as he said he had endeavoured to obtain the mercy and favour of his Majesty And that when some witnessed against him that he did beat the souldiers because they did not at his bidding cry out against the King for justice and execution he shifted it off thus saying That it was more probable because they did cry out for justice and execution he did therefore strike them using these words I 'll Justice you I 'll Execution ye And what constancy did appear in Cook the most zealous of them all when the words he uttered at his death contradicted his pleadings at his tryal for his life as the book set forth with too partial a respect unto him doth relate At his death he exprest himself in this manner I am satisfied that the Cause that is that which was maintained against the King is the most noble and glorious Cause that hath been agitated for God and Christ since the Apostolical times Such a Cause that the Martyrs would gladly come again to suffer for if they might And though too many object against me that of the Apostle 1 Pet. 4 15. Let none of you suffer as a murtherer yet I look upon it as a most noble and high act of Justice that our Story can parallel And so far as I had a hand in it never any one action in all my life comes to my minde with less regret or trouble of conscience then that doth Now compare this with what was sworn against him at his tryal and those excuses and evasions he then used to shift off his Charge One of the witnesses that appeared having been of his intimate acquaintance affirmed upon oath Mr. Natley That when he understood that the said Cock was employed as a Solicitour against the King he desired
as possibly he can and consequently that he might by degrees totally eclipse the glory of the Lord Jesus for he hates him with a perfect hatred and utterly frustrate in the end the great work of Redemption From this Forge it is I doubt not to say it that this old Antichristianisme now newly revived concerning the needlesness of the Knowledge and Faith of Christ under the Law hath had its forming and contrivance wherein some of late have exceeded above measure It would be too tedious here to intersert all that is written of this matter in a Book called Theologia Veterum and to give answer thereunto this onely would I know how the Lord Jesus could Quatenus Mediatour be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday If all that is said concerning Justification and Salvation not onely of the Fathers that were of old taken into Covenant with God but of the very Heathen not in and through Jesus Christ but onely by a general knowledge of God the maker of Heaven and Earth be true Doubtless there cannot be truth in both these assertions and if any shall assert Doctrines contrary to the express Word of Scripture whether it is better to hearken to the Holy Ghost or them judge you But I shall leave this matter to their second thoughts who have been too rash in spreading about these Anti-scriptural Paradoxes hoping that those who continue still too pragmatically Active therein will now find Cause to repent them betimes of their errour and retract it Onely I must here add if this Errour be to be repented of how much more that other which is made the ground of it and which doth indeed snatch the Crown off from the head of Christ not suffering him to have any thing to do at all in the salvation of his people from the beginning of the World to the end thereof viz. That God was pleased to make choice not of the Object but the Act of faith The T◠Credere as it is called to be imputed to his people for Justification And what I beseech you doth this signifie but that God was not so well pleased with his Son as with us poor sinful Creatures Or as if it stood with the Wisdom and Justice of God to make choice and accept of that which was imperfect for so is Faith in the strongest Believer considering it in the Act to make sinful man Rectus in Curia righteous in his Sight and to reject that which was most Perfect If this be not to dishonour both the Father and the Son I know not what is But as the Holy Martyr said of old in retam sancta Deliberatio non habet locum When such affronts as these are put upon the Almighty God we must not be mealy-mouthed how dares any man utter such a notorious untruth as this God was not pleased to make choice of the Object of Faith for our Justification If an Angel from Heaven should come and preach this Doctrine we should spit in his face and hold him accursed Can there be any thing in this world dearer to us then this that the Lord is our Righteousness Is not this the foundation of our Comfort here and of our hope that we may lift up our heads with confidence hereafter at the great day of Retribution against all the pleas of the Law and the clamours of the great Accuser of the Brethren what Doctrine is there that the Apostle Saint Paul doth more clearly and more frequently insist upon in all his Epistles then this that It is the Righteousness of Christ and Christ alone that is imputed to us for our Justification Rom. 5.19 1 Cor. 1.30 2 Cor. 5.21 Gal. 2.16 1 7 To give some instances Rom. 5.19 By the obedience of one that is Christ many shall be made Righteous 1. Cor. 1.30 Christ Jesus is of God made unto us Righteousness 2 Cor. 5.21 We are made the Righteousness of God in him Gal. 2.16 17. Knowing this a man is justified by the faith of Jesus Christ that is by Christ himself as is plain in the Verse next following Yea and the Apostle for himself particularly professeth saying I live not but Christ liveth in me Gal. 2.20 for I live by the faith of the Son of God See how he glorieth in the Object of his Faith as that which is the staff of his Life viz. of his justification in the sight of God without which he confesseth himself to be a dead man True it is Rom. 4.5 that he saith elsewhere viz. Rom. 4.5 Faith is counted for righteousness but that must be understood relatively as faith is fixed upon the object and as the object puts virtue into it otherwise we should make the Apostle to contradict himself and it is very observable that whensoever Saint Paul speaketh of faith in this point of justification he still renders it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is through faith or by faith as implying somewhat that we receive by faith but never thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for faith as if Righteousness were a recompense given unto us for the bare Act of believing Neither is it ever said in an active sense faith justifieth but by faith we are justified that is Passively by a forein Righteousness which by faith as the recipient onely is applied unto us When a beggar puts forth his hand to take an almes from a liberal man should he say mine own hand or the sense of my poverty that made me beg hath releived me in my want and have no regard to the Giver or to the Alms it self whereby his Life is sustained When our Saviour tells his Disciples Mat. 5.14 They were the Light of the World Math. 5.14 Joh. 1.9 did he then deny himself to be that light which lighteth every man that cometh into the World Joh. 1.9 A power is given unto Ministers of the Gospel in many places of Scripture such as properly belongeth unto God himself and his Son Jesus Christ As for example the works of Regeneration Conversion Remission of Sins everlasting Salvation what are all these but works far beyond the reach of man or Angel being such as hath been said belong unto God and Christ yet we know all these are by the Gospel ascribed unto Ministers 1 Cor. 4.15 Act. 26.18 Joh 20.23 1 Tim. 4.16 for they are said to beget men unto God as also to convert them opening their eyes turning them from Darkness to Light and from the power of Satan unto God to remit their Sins yea to save them but now because these things are spoken of Ministers in a way of subserviency unto Jesus Christ will any man be so void of reason therefore as to exclude Christ himself and say not Christ but Ministers do regenerate convert forgive and save those that do believe Yet thus do our adversaries argue in this case because it is said faith is counted for righteousness and we are justified by faith