〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE REFINEMENT OF ZION OR The old Orthodox Protestant Doctrine justified and defended against several Exceptions of the Antinomians methodically digested into Questions wherein many weighty and important cases of conscience are handled Concerning the nature of Faith and Repentance or Conversion to God of his eternal Love and beholding of sin in his dearest children of Justification from eternity of of Preparations to the acceptance of Christ of Prayer for pardon of sin and turning to God of the Gospel Covenant and tenders of Salvation on the termes of Faith and Repentance For the establishment of the scrupulous conviction of the erroneous and consolation of distressed Consciences By Anthony Warton Minister of the word at Breamore in Hampshire Mal. 3.2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. LXXII Jer. 6.16 Thus saith the Lord stand ye in the wayes and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls LONDON Printed by John Streater and are to be sold by the Book-sellers of London 1657. To the Christian Reader Grace mercy and peace be multiplyed through the Knowledge of God and of our Lord Jesus Christ GOod Christian Reader I am one who through decrepit old age and other impotency and disability of body have of late years kept almost and altogether at home and therefore have not heard of any of our late illuminated Preachers only I have been told that they do in their Sermons much censure that way of preaching which the Protestant Ministers both in England and in other Countries have hitherto used D. his Doctrin of Joh. Baptist. 2. A Conference with a dying man 3. Gods Reconciliaetion to man and mans reconcil to God S. Of Free-Grace Tit. 1.9 telling their hearers that we are Legal teachers and not Evangelical But otherwise what the particulars were that they did finde fault with in our Doctrine I understood not until â—f late a friend of mine did put into my hands and sent me for a few weeks three small Treatises of an Antinomian and requested me to make some animadversions on them because he taught divers things which seemed strange unto him After this I met with sundry Authors of the same strain who also censured and condemned the Doctrine commonly taught by Protestant Preachers Now because it is the duty of every Minister of the Gospel not only to teach the truth but to convince those that contradict and gainsay it lest the people of Christ should be led into errour I have adventured therefore to publish this small Treatise wherein I hope I have by Gods gracious assistance detected and laid open not all indeed but many of the most subtile and deceitful fallacies of these men especially of Mr. D. as by my friend I was requested and have confirmed the truth which he and they oppugne God of his goodnesse so settle and establish all throughout this Land in the truth of his Gospel that we may not be separated and divided one from another but with one mind and one mouth glorifie God and our Lord and Saviour Jesus Christ So prayeth Thine unfained friend and well-willer in the truth Anthony Warton A Catalogue of the Questions Quest 1. WHether Christ be made ours by Faith And whether we do put him on by Faith Or rather whether he be not to be set forth freely in the preaching of the Gospel without any conditions pag. 1 Quest 2. Whether a man when he is converted from infidelity to Faith do change his estate before God pag. 26 Quest 3. Whether God may be said to love us eternally before we do repent and believe in Christ even while we do live in sin And whether God do love his children as much while they lie in sin as when they rise out of it by repentance and live holily pag. 29 Quest 4. What is meant by our reconciliation to God pag. 38 Quest 5. Whether the doctrine of reconciliation as Mr. D. hath propounded it be a better means of comfort to distressed Consciences then our Protestant Doctrine is pag. 43 Quest 6. Whether all the Elect be justified ab aeterno from ale eternity before they do believe in Christ and consequently whether the Scripture when it saith we are justified by Faith meaneth that Faith justifieth us only in tribunali conscientiae nostrae in our own consciences as a learned man speaketh or declaratively as saith Mr. D. Or whether it doth not justifie us instrumentaliter et correlativè as the learned Protestants de commonly teach that is as an instrument or means whereby we are made partakers of Christs righteousnesse to our justification before God pag. 45 Quest 7. Whether any previous dispositions preparations or qualifications be required of men in the Gospel that they may be partakers of salvation by Christ pag. 72 Quest 8. Whether we are made the sons of God by Faith in Christ or but declared so to be pag. 114 Quest 9. Whether a man is to pray for the pardon of his sins after he is regenerated and doth believe and repent pag. 1 Quest 10. Whether it be hainous and hateful impiety for the Churches and children of God to fast and pray that God would turn away his anger and indignation from them when they lye under his judgements or at other times when their consciences are terrified and troubled with their sins And whether God may be said to be pacified and appeased by our fasting and prayers or hy any such things pag 12 Quest 11. Whether God do correct his children for their slns p. 22 Quest 12 Whether a man may be assured of salvation by his love to the brethren and by other effects and fruits of sanctification Or whether he can be assured of salvation no way else but only by Faith in Christ pag. 33 Quest 13. Whether the Gospel may properly be said to be a Covenant as that of the Law was pag. 30 Quest 14. Whether those Ministers that do offer remission of sins and salvation by Christ not to all absolutely but upon condition that they do repent and believe in Christ be legal Teachers And whether by their doctrine they do make the Gospel a Covenant of works as the Lawis p. 77 Quest 15. Whether the Orthodox Protestant Ministers who teach men to believe in Christ and to repent that they may obtain remission of sins and salvation by Christ or those who offer Christ and remission of sins to all without requiring any thing of them either Faith or Repentance or new obedience do preach Christ the more truly and more to the edification and consolation of their hearers pag. 84 At the end of this Treatise these places of holy Scripture are expounded and vindicated from the false glosses which Mr. D. setteth upon them Matth. 6.14 If you forgive men their trespasses your heavenly Father will also forgive you But if ye forgive not men their trespasses neither will your heavenly Father forgive you
do not by Faith believe and receive those promises To say nothing that to be ingrafted into Christ is nothing but to believe in Christ For God by working Faith in us doth ingraft us into Christ I deny therefore his minor Proposition for we are not ingrafted into Christ at all untill the Spirit hath wrought Faith in us He alledgeth That the effects of righteousness is Assurance but to what purpose I know not Obiect Esay 32.17 unless it be against himself For if righteousness do alwaies bring assurance with it of Gods Love favour or of the forgiveness of sins and of our justification then it cannot be said that we are assured of our justification only by Faith as he teacheth Afterwards I finde him reasoning thus St. Peter saith Object That Christ bare our sins in his own Body on the tree that we being delivered from sin might live in righteousness 1 Pet. 2.24 St. John tells us John 1.29 Christ takes them away Behold the Lamb of God that takes away the sins of the world If the justice of God hath laid allour iniquities upon his back hath not his mercy taken them from us If the Lord Christ did take them away then they are no more Answ For answer hereunto I say first That they are taken away and are no more in regard of any satisfaction to be performed by us for so Christ bare them and took them away as I have shewed before Again I do here further add That the persons of whom both St. Peter and St. John do speak in these words are Believers Christ bare our sins that is ours who believe in him for of them St. Peter speaks and to them he wrote this and not to infidels So also when St. John saith Behold the Lamb of God that taketh away the sins of the world By the world here he meaneth all those throughout the world both Jews and Gentiles that do believe in him and receive him for their Saviour in the same sense as St. John the Apostle speaketh when he saith If any man sin we have an advocate with the Father Jesus Christ the just 1 John 2.1 and he is the propitiation for our sins ours of the Jewish Nation or of the Israelites who do believe in him and not for ours only but for the sins of the whole world that is of all both Jews and Gentiles that do believe in him throughout the world SECT III. An Objection answered I Have done with Mr. D. And must now essay if I can give satisfaction to a stronger reason than any of his which I finde alledged by an acute and learned Divine for whom I am no fit match Vindic Gra. Lib. 1. Sect. 4. For thus doth he reason Justificatio est actus Dei immanens non transiens that is to say an internal not an external Act of God est ergo aeternus non temporaneus it is therefore eternal and not done in time as the outward works of God are Whereupon he inferreth and concludeth that when the Scripture saith We are justified by Faith the meaning hereof is that we are justified by Faith in tribunali conscientiae that is that God when we believe in Christ justifieth us in the tribunal which be setteth up in our own souls and consciences but that otherwise we were justified ab aeterno apud Deum eternally with God But methinks this exposition of his quite overthroweth the Doctrine of justification by Faith as it is taught by the Protestants For the Protestants Doctrine is First that our justification is actus individuus an individual act that is accomplished all at once in one and the same instant Secondly quòd non admittit majus et minus that it is not increased nor diminished by degrees as our sanctification is But this justification is not any such indivisible act For frequent and ordinary experience sheweth that those who are Believers and in the state of grace yea excellent Christians otherwise are somtimes confident that their sins are pardoned and that they are in Gods favour and at other times though they rely still upon God for the pardon of their sins and for salvation by Christ yet they cannot say that they are pardoned In a word the Children of God have sometimes a greater sometimes a lesser assurance of the pardon of their sins and of their salvation and sometimes hardly any at all The reason whereof in many of them is melancholy abounding which depraveth the fancy depresseth the heart and alwaies raiseth fears in opposition contrary to that which a mans heart is set upon and which it most desireth Somtimes again the Faith of the Believer is assailed with strong strange and hideous temptations which deprive him of that assurance which formerly he had or were it not for these temptations would have And sometimes also weakness of judgment in those whose hearts are upright with God is a great cause why they cannot lay hold of that comfort which belongeth unto them Now if we shall say that a man is justified by Faith when his Faith doth declare and evidence unto his conscience that his sins are pardoned then we shall exclude some of these good Christians from the state of justification and of others of them we shall say contrary to the common tenent of Protestants that they are sometimes more and sometimes lesse justified Object But how then shall we answer the aforesaid Reason which is alledged to prove the eternity of the justification of Gods Elect Answ I answer it thus That the Decree indeed of justifying or absolving Believers is an immanent and eternal Act of God Thus they are justified ab aeterno in mente Dei eternally in Gods counsel or in Gods mind and purpose even as those that are arraigned in Courts of justice here in this world are acquitted or condemned in animo et mente judicis in the Judges mind and decree or determination before he passeth sentence of judgment upon them But they are not actually judged until this sentence is pronounced and published Now the same is to be said concerning the actuall justification of those that do believe in Christ For justification as the Protestants do prove by the Scriptures est vocabulum forense is a judicial term and therefore is to be taken in sensu forensi in a judicial sense It importeth therefore an external judicial act of God that is to say his pronouncing or publishing of sentence of judgment For then is a Judge said to judge him that is arraigned before him when he giveth either sentence of absolution or condemnation upon him and even in like manner God the judge of all the world doth justifie those that believe in Christ by passing sentence of absolution upon them and condemneth all unbelievers and ungod y sinners by giving sentence of condemnation against them Object But it may be you will say unto me It is true Christ at his coming will judge the quick and the dead
he be never so much terrified and troubled in his mind with doubts and fears shall yet be saved if he do cast himself upon Christ and constantly rely upon him for salvation according to the gratious Promises in the Gospel For blessed is every one that trusteth in him Psal 2.12 Lastly That I may adde one Reason more The opposition which St. Paul maketh between the Corinthians former estate while they lived in sin and their estate since they believed plainly proveth that Justification goeth not before but after Faith Such saith he were some of you that is spotted and polluted with those vile sins which he had before mentioned but ye are sanctified but ye are justified they were not therefore justified before no more then they were before sanctified for of both these he speaketh alike neither will there be any reall opposition between the Corinthians estate before and after their calling and conversion unlesse we shall say that as they were really adulterers idolaters c. and not only in outward appearance so now after they were converted and did believe they were really and actually justified as well as sanctified and not declaratively only to the conscience or eternally only in Gods Decree SECT V. Another Objection answered LOng after I had finished this Treatise a Souldier that quartered with me in a calm conference that we had together reasoned thus against me to prove that men are justified before they do believe even from everlasting St. Paul saith VVho shall lay any thing to the charge of Gods Elect It is God that justifieth that is the Elect. But men are elected before they do believe therefore they are justified before they believe To the Major proposition to wit That God justifieth the Elect I answer that all the Elect are actually justified not as soon as they are elected but in that time and after that manner as God in his Decree of Election hath determined set down that is when they do believe as St. Paul explaineth himself in the words following where he first moveth another Question like to the former saying VVho shall condemn And then he answereth It is Christ that died yea rather that is risen again who also sitteth at the right hand of God and maketh intercession for us us believers And then he asketh us again VVho shall separate us from the love of Christ us he meaneth who do believe in Christ and are his members Thus he useth these two words indifferently Elect and Us as expressing the same persons and so giveth us to understand that when he saith VVho shall lay any thing to the charge of Gods Elect It is God that justifieth he speaketh of the Elect as they are Believers in the same sense as he said before those whom he did predestinate them also he called and whom he justified them also he glorified not that they were actually called as soon as they were predestinated or glorified as soon as they were justified But either because they were so apud Deum with God to whom all things are present Or else he saith not whom he hath predestinated them he will call whom he hath justified them he will glorifie but he hath called he hath glorified them because they shall in the due time appointed by God he as certainly called and glorified as if they were so already And even so in like manner when the Apostle saith It is God that justifieth the Elect he speaketh thus because of the certainty of their justification SECT VI. The Objections of the most Learned Chamierus answered BEing put in mind by a worthy friend of mine that the most learned Chamierus who by his acute elaborate and most excellent works and writings hath very well deserved of the Church of God doth oppugn the former Doctrine of actual justification by Faith in Christ I have thought good in the last place to examine those things that are asserted objected by him against that which is most commonly taught and professed by other Protestant Divines Object First He teacheth That a man must be justified before he can be loved of God Whence it will follow That seeing Gods love to his Elect is eternal they are justified therefore not in time but from everlasting and therefore before they do know Christ and believe in him Now that God loveth none but those that are justified he endeavoureth to prove by divers Reasons First Panstrat de justif he argueth thus Paul testifieth That God loved us even then when we were enemies Now this cannot be without imputation of righteousnesse for it cannot be imagined that God should love any sinner as he is a sinner But when we were Gods enemies and as yet did nothing that was good we were only sinners secunâ—um inhaerentiam according to inherency or inherently therefore we could not be loved of God But say I secundum essentiam Answ according to the essence of our humane nature wherein sin is inherent we were the creatures of God It followeth not therefore as the learned and most worthy Chamier would have it that God loved us meerly as sinners but as his creatures As a father redeemeth and releaseth his riotous son out of prison into which he is cast for debt non quatenus prodigum not as he is an unthrift but as he is his son whom he loveth though he hate his vice This most learned man therefore did not so well confisider of the Matter when he said Monstra sibi fingunt they feign monstrous conceits to themselves who say that sinners who are just neither by their own nor by anothers righteousnesse are loved of God that is meerly as sinners than which nothing can be devised more abhorrent to divinity This is true indeed if we should be compelled and inforced by our Doctrine to say that God loveth sinners as sinners but it driveth us not upon any such rocks We are not necessitated therefore to grant his Conclusion which is There was need of this imputed righteousness preventing whatsoever good can be in us that is as he meaneth that we might be loved of God before we were and had my being even from eternity For if imputation of righteousnesse do prevent whatsoever good can be in us then it must needs prevent and go before Faith And so it will follow that our justification is an immanent and an eternal Act of God which this learned Divine will have in Gods consideration to prevent his loving of us But that it is no such immanent Act is proved afterwards I find this great learned Divine in another place reasoning thus De Sola fide justificante lib. 22. c. 8. to prove that God loveth none but those that are justified have their sins forgiven them by him Dilectio Dei opponitur odio c. Gods love is opposed unto hatred Object But Gods hatred is for the guilt of sin Therefore so long as a man is guilty of sin so long must he needs be hated of
Deo definito not from eternity but at that time which God had determined Gal. 4.4 His Passion therefore either must not be the cause of our justification or if we shall say that it is as this most learned Divine and all other for any thing that I know to the contrary do we must needs grant that we were not actually justified ab aeterno from all eternity but in time Lastly Whereas St. Paul teacheth Rom. 3.24 25. that We are justified by the redemption which is in Christ Jesus whom God hath set forth to be a propitiation through Faith in his blood from hence also it followeth that our sins are actually pardoned and we justified from them in time and not from all eternity For it cannot be said of our Election and there is the same reason of every other immanent and eternal Act of God that we were elected through the redemption which is in Christ Jesus as a cause thereof For our Election is immediatly of Gods grace and not effected by any external means or for any external cause extra Deum without God himself no more then are opera ulla ejus ad intrà any of his internal acts or works For as much therefore as the Apostle teacheth That we are justified by the redemption which is in Christ Jesus whom God hath set forth to be a propitiation through Faith in his blood unto me it seemeth very evident that our justification can be none of the immanent and eternal works of God that are acted altogether within himself Object I know there are those that do object against this that I have said those words of St Paul 2 Thess 2.13 where he telleth them That God had from the beginning chosen them unto salvation through sanctification of the Spirit and belief of the truth But his meaning is not That sanctification of the Spirit and Faith of the truth were any causes no nor means of their Election but of their salvation as if he should have said God hath from the beginning chosen you unto salvation to be enjoyed and possessed of you by being sanctified by Gods Spirit and by believing in Christ as by means leading thereunto Thus the Apostle in saying he hath chosen you unto salvation that is to obtain salvation by sanctification of the Spirit and the belief of the truth maketh these means of their salvation not of their Election Yea not only the Orthodox Protestant Divines but Popish Doctors also do thus expound these words of St. Paul amongst whom Estius commenteth thus upon them The effects of Gods Election ordained unto salvation are hereby signified as if he should say God hath chosen you or hath taken you unto salvation by means thereunto allotted to wit through sanctification of the Spirit and Faith of the truth Theophylact also alledged by him thus expoundeth these words God hath from the beginning that is from eternity chosen you unto salvation through sanctification of the Spirit that is saith he he hath saved us in sanctifying us by the Spirit Thus our salvation is by means but our Election is the immediate work or act of God whereof there can no cause or reason be given nisi bene placitum Divinum but Gods own gracious good pleasure This that I have thus taught is the Doctrine of the most Orthodox Divines I cannot therefore but wonder what should move the most illustrious Chamier to say quòd amari mereamur à Deo per imputationem justitiae Christi et quôd inde diligamur et destinemur vitae aeternae that we deserve to be loved of God through the imputation of Christs righteousnesse and that thereupon we are beloved and allotted or elected unto eternal life This I say seemeth unto me a most strange assertion for hence it would follow that Gods Love and his Election were not free or altogether gratuitous But God speaking unto his Church and people saith dilexi te gratis I have loved thee freely And St. Paul teacheth that God hath predestinated us to the adoption of sons by Jesus Christ according to the good pleasure of his will The same Apostle also saith that the Election of Gods people is of grace Now merit and free love and grace cannot stand together Christ indeed hath merited all the saving effects of Gods Love at dilectio ipsamet Dei est gratuitae but Gods love it self is not merited but free He loveth us meerly ex beneplacito suo of his good pleasure This love of his is the cause why he gave us his only begotten Son to work our salvation John 3.16 This love of his therefore must needs be the cause also of all Christs merits both of our redemption justification adoption sanctification and glorification Neither our justification therefore nor any other of these can be the cause of Gods love if we shall speak properly of his love and not of some one or other effects thereof But proceed we to the next thing wherein Chamierus dissenteth from that which is most commonly taught by other Protestants concerning our justification This learned man also teacheth contrary to the common Doctrine of the Protestants that there are no preparations unto our justification Now if it were as he saith that our justification is an eternal Act of God this would necessarily follow But seeing we are not actually justified until we do believe in Christ and are not ordinarily brought to renounce our selves and to put the whole confidence of our salvation in Christ until we be wrought upon and prepared thereunto both by the Law and the Gospel as is to be shewed in the next Question therefore seeing he produceth nothing that I have met with for confirmation of this his assertion I will leave the further examination and sifting of it unto its due place And so I come to the last thing that by the learned Chamierus is asserted in opposition to the common Doctrine of Protestants and that is That we are not justified by Faith in Christ for he speaketh expresly and saith falsum est fidem impetrare justificationem It 's false that Faith obtaineth justification For confirmation whereof he reasoneth thus If it were so then Faith should go before our justification both in reason and in time which may by no means be granted For Faith it self is by it self a part of our sanctification but there is no sanctification but it is after justification which in deed and in nature is before it Which is the cause why we do say that Faith doth no otherwise justifie but relatively that is because it hath for its peculiar object the mercy of God on which it relieth Now this is that properly that justifieth as the Church is built relatively upon the Faith of Peter that is upon Christ whom the Faith of Peter confessed That I may examine these things in order as they lie First whereas he saith If Faith should obtain our justification then Faith should go before our justification both in reason and in
time I deny this consequence for from hence it followeth only that Faith goeth before our justification in order of nature or in reason but not in time because a man is justified at the same instant that he layeth hold on Christ believeth in him But he denieth that Faith goeth before our justification in any respect at all his reason is because Faith is a part of our sanctification but there is no sanctification but it is after justification which indeed and in nature is before it The first of these Propositions I do willingly grant that Faith is a part of sanctification but whereas he assumeth that there is nosanctification but it is after justification I cannot assent unto him in this For many worthy Divines do hold that sanctification is before justification their judgment therefore I might oppose unto the learned Chamiers others that hold the contrary For the clearing of this matter I do distinguish of sanctification and say that it is either habitual and so God doth sanctifie us by infusing holinesse into us or actual and so we do sanctifie our selves by renouncing the works of sin and living holily Of both these Moses speaketh when he saith Sanctifie your selves and be ye holy for I am the Lord your God and ye shall keep my Statutes and do them Lev. 20.7.8 for I am the Lord which sanctifie you When the Lord saith here Sanctifie your selves and be ye holy this must be understood of actual sanctification that is of holiness that is to be actually performed by us But whereas the Lord useth this as a reason to stir us up hereunto for I am the Lord which sanctifie you this is spoken of habitual sanctification For how doth the Lord sanctifie us but by infusing the habit or the internal grace of holinesse into us whereby we are inabled to perform the several acts of holinesse or to live holily the effectual excitation of Gods blessed Spirit herewith concurring But because these words of the Lord which I have alledged though they speak of a twofold sanctification are taken in another sense by very learned Divines than this that I have given for confirmation therefore of habitual sanctification I do alledge those words of St. Paul 1 Thess 5.23 where he prayeth that God would sanctify them wholly or throughly And those 1 Cor. 1.30 where he saith That Christ is made unto us sanctification See also 1 Pet. 1.2 Now of actual sanctification St. Paul speaketh when he saith This is the will of God even your sanctification that ye should abstain from fornication that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which know not God Hereof also speaketh St. Peter in that precept of his Sanctify the Lord God in your hearts In these and in other places the Scripture speaketh of Sanctification both habitual wrought in us by God himself and of sanctification acted and wrought by us through the assistance of Gods Spirit exciting us unto holinesse Whereas then this most learned Divine saith That there is no sanctification but it is after justification this is true if it be understood of actual sanctication For we are first justified by Faith and then this Faith inflameth our hearts with the love of God and stirreth us up to glorifie him and to serve him in holiness and righteousness according to all his commandements Thus the several works of holiness and righteousness do proceed from Faith Etiamsi non elicitivè imperativè tamen though not elicitly yet imperatively Faith stirreth us up unto them For as St. Paul saith The end of the commandement is love out of a pure heart and a good conscience 1 Tim. 1.5 and Faith unfeigned It is true therefore that Faith and therefore justification which is thereby laid hold of and obtained is before actual sanctification For as this learned man saith well fides vera est fons et scaturigo omnium bonorum operum in fidelibus De sola fide justificante Lib. 22. cap. 12. True Faith is the fountain and source of all good works in the faithful But I cannot say that there is no sanctification but it is after justification for habitual Faith is a part of habitual anctification Now the infused habits of grace such as Faith is are before their acts If therefore it can be proved that adulti or such as are of capacity and understanding are not justified without or before actual Faith then it will inevitably follow that there is some sanctification that is not after justification Yea beside what hath been said already to prove that we are actually justified by Faith and not without it methinketh Chamierus himself doth as good as grant it when he saith Verum est proptereà nos factos in Christo justitiam Dei quòd Christo nos simus incorporati per fidem It is true that we are therefore made the righteousnesse of God in Christ because we are incorporated into him by Faith We are not then justified before Faith or before we do believe in Christ Again this most excellent Divine saith In adultis fatemur remissionem peccatorum ab inhaerente justitiâ nunquam sepaerari We confess that remission of sins is never separated from inherent righteousness in those that are grown in years But say I many of the Elect after they have the use of reason and understanding being well grown in years do yet live in sin for some time and do not serve God in righteousness until he by his grace doth afterward convert them According therefore to his own Doctrine it followeth that justification from sin at least in adultis in those that are grown in years doth not go before Faith But saith he Faith justifieth relativè as it hath for its proper peculiar object the mercy of God on which it relieth Whence as I conceive he would have it inferred That seeing the mercy of God is eternal therefore our justification is so also and therefore before Faith Now hereunto I answer that though Christs righteousnesse be materialiter the proper object of our justification or that which is imputed to us for our justification Yet I will not deny bur that Gods mercy considered as the internal cause moving God to justify us may thus be said to be the proper and peculiar object on which our Faith relyeth for justification But it doth not follow hereupon that we were justified ab aeterno from everlasting because Gods mercy is the cause of our justification no more than that we are sanctified and glorified eternally because our sanctification and glorification are wholly of Gods mercy Quest 7. Whether any previous dispositions preparations or qualifications be required of men in the Gospel that they may be partakers of salvation by Christ SECT I. The Preparations that go before our Regeneration and Conversion THose that take upon them to be the only Preachers of
No he doth not Gal. 3.10 but as many as are of the works of the law that is who seek and go about to be justified by the works of the Law Answ are under the curse But this did not the Fathers before Christs coming for as St. Peter saith Acts 15.11 As we do believe that we shall be saved through the grace of our Lord Jesus Christ so did they Object He alleadgeth also those words of the Apostle They received not the promise Heb. 11.39 as if the meaning of them were that those under the Old Testament were not made partakers of forgivenesse of sins and salvation before Christs coming Bur I have before proved Answ that there was the same remission of sins in those dayes that there is now For of those that lived at that time as well as now David speaketh plainely and saith Psal 32.1 2. Blessed is he whose transgression is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity Whereas then the Apostle saith they received not the promise he speaketh of the promise of Christs incarnation and manifestation in the flesh and his meaning is that that promise was not then accomplished but differred untill the dayes of the New Testament wherein we see those things and hear those things which Abraham and the Prophets and faithfull people of God in those dayes desired to see and hear but could not God providing better things for us as the Apostle speaketh in the next words that they without us might not be made perfect that is in the knowledge and faith of the full Revelation of the Messiah but held in the state and condition as it were of children in their Minority Object He urgeth also against us those words of the Angel Gabriel unto Daniel Dan. 9.24 Seventy weeks are determined upon thy people and upon the holy City to finish the trangression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousnesse For from hence he inferreth and concludeth that the sins of the people of God were at that time remaining and that they were not reconciled to God Answ But hereunto I answer that the Angel in these words speaketh of the finishing of transgressions and making an end of sins and of making reconciliation for iniquity by way of satisfaction and Redemption which Christ was to do in his passion Isai 53.10 when as Isaiah saith he was to make his soul an offering for sin but not of taking away sin and making reconciliation by actuall remission and forgivenesse thereof For thus all those were reconciled to God and were discharged of their sins who before Christs passion did expect his coming and built the hope and confidence of their Redemption and salvation on him I do not remember for I have not his book by me any thing else that Mr. D. alleadgeth to infringe the force of my two former reasons I have nothing therefore more to say unto him in this Question SECT IIII. Two reasons more proving that the Children of God are to pray for the pardon of their Sins THirdly therefore I do reason thus against the aforesaid Reaso n 3 Sectaries If the Children of God are not to pray for the pardon of their sins then it will follow that pardon of sin is to be had without any prayer which is a great and grosse absurdity for we have no promise of any good thing from God unlesse we pray for it Math. 7.7 Ask saith our Saviour and you shall have Here the promise is made to him that asketh But on the contrary ye have not James 4.2 because ye ask not saith St. James James 1.7 Now when men are unregenerate they cannot pray in faith and therefore as St. James saith shall obtain nothing of the Lord. And after they are regenerated and do believe these men will not allow them to pray for the pardon of their sins According therefore to their doctrine pardon of sin is to be had without any true prayer The grossnesse and absurdity of which conceipt who seeth not that is not stark blind in spirituall things Fourthly it hath been Reaso n 4 constantly taught untill this time not only by others but even by those also that would not allow the Lords prayer to be used as a prayer that it is a platforme of prayer according whereunto we are all of us to frame and form all our prayers at least wise for the matter of our petitions Now as I have shewed already Christ therein taught his Disciples to pray for the forgivenesse of their sins It it a novellous conceipt therefore and upstart errour to hold That the Children of God ought not to pray for the pardon of their Sins SECT V. The severall Causes or reasons why the Children of God are to pray for the pardon of their sins Object But say these men when we believe in Christ our sins are pardoned we are therefore to praise God for this his mercy but not to pray for it seeing we have it already for then we should take Gods name in vaine Answ 1 But I answer them that the promise of pardon of sin at leastwise for the continuance of it is not made unto one individuall act of faith onely but to perseverance and continuance in the faith for so we are given to understand Heb. 10.38 Heb. 10.38 The just shall live by faith but if any man draw back my soule shall have no pleasure in him But saith the Apostle We are not of them that draw back unto perdition but of them that believe perseverantly to the saving of the Soul And before in the third Chapter the same Apostle hath told us See also Joh. 8.31 verse 14. that we are made pertakers of Christ if we hold the beginning of our confidence sted-fast unto the end After therefore we are justified and absolved from our sins yet we are to pray still for the pardon of them because as Amesius and other of the Learned protestants generally say Continuatio hujus gratiae est nobis necessaria the continuance of this grace is necessary for us For as it is not to one individuall act of faith onely so neither of repentance nor of prayer but to perseverance and continuance in all these that God hath promised and granted pardon This is to seen in David for after his sins were pardoned and he the true Child of God yet he prayeth still remember not the sins of my youth nor my transgressions And after David was pardoned for Nathan upon his repentance said unto him the Lord hath taken away thy sin 2. Sam. 12.13 yet he prayed most earnestly for pardon Psal 51. We are still to pray for the pardon of our sins Ut sensus et manifestatio hujus gratiae magis magisque percipiatur prout singularia peccata postulant that the sense and manifestation of this grace may be more and more
out and that they may be saved in the day of the Lord Jesus Object What is this say these men but to teach and preach legally when you do thus tie men to conditions for the obtaining of salvation as the Law did Answ It s true indeed we should be legal teachers if we did require of men the same conditions for the obtaining of salvation and after the same manner that the Law doth but we are far from this for the Law requireth perfect obedience to all the Commandements thereof that is to say all manner of good works as that whereby we are to be justified before God or as the cause of our salvation Now we on the contrary do teach that we are saved only and altogether by the grace of God through the merits and satisfaction of Jesus Christ And we say that works are necessary to our justification at leastwise to the continuance of it after a far inferior manner that is necessitate presentiae non efficientiae as duties necessarily accompanying it and going with it not as any causes meriting or working it Thus whereas the Law requireth works as causes of our justification and salvation we require Faith Repentance and such works or duties as the Gospel teacheth only as necessary conditions without which we cannot be saved For as I have proved in the former Question the Gospel indeed offereth salvation unto all by Christ but not absolutely but upon condition of their faith and repentance Where faith therefore in the Lord Jesus Christ and repentance are wanting it is in vain for men to believe that they are reconciled unto God or that they are in the state of salvation which is the Doctrine now taught by Mr. D Mr. S. and many others Whereas these men then do think that all conditions are legal they are herein deceived For the difference between the Law and the Gospel is not that the one requireth conditions to be performed and the other none at all which were it so then the Gospel should be a Doctrine of licentiousness and carnal liberty but in this that the Law offereth salvation unto none but unto those that do perfectly fulfill it without failing in any the least duty therein required and commanded but the Gospel offereth pardon of all sins and transgressions unto all that believe in Christ and rise up out of their sins by repentance when they are fallen and do not still lie in them Thus the Law is a covenant of works because it promiseth salvation to none but to those that do the works therein prescribed and commanded Rom. 10.8 but the Gospel is a covenant of faith or as St. Paul calleth it the word of faith because it promiseth forgiveness of sins and salvation to all those that renouncing themselves and their own works do relie only upon Christ for salvation according to the promises of his Gospel SECT II. Both repentance and all manner of good works are commanded and required in the Gospel THis that I have already said might be sufficient for an answer unto this Question notwithstanding because many at this day by hearing of our late new Preachers and reading of their Books have their mindes and understandings so vitiated and depraved that whensoever they hear us teach the necessity of repentance unto salvation or hear us presse the practise and performance of good works upon mens Consciences presently they think that we are enemies unto the grace of God and do preach nothing but the Law For so indeed some few years since when one heard me tell my hearers that as long as any one of them did live in sin and not practise repentance it was in vain for him to believe that his sins were forgiven and that he should at the comming of Christ to judgement rise again in his own body to live eternally with Christ After he was returned home from the Church he spake aloud in the hearing of divers and said here is nothing but preaching of the Law preaching of Repentance Repent and ye shall be saved repent and Heaven Gates shall be set open for you To the intent therefore that such poor seduced souls may be brought to see their error I will handle this matter a little more fully First of all then It is certain that the Law requireth perfect obedience of us unto all the Commandements thereof and will not accept of any repentance if we fall but into any one sin or fail in any one duty but concludeth and shutteth us up under the curse of God The Doctrine of Repentance therefore as these men think is not legal Deut. 27.26 but meerly Evangelical And therefore when Christ taught the people repentance it is said that he preached not the Law but the Gospel Now it is manifest and evident also Mar. 1.15 that all manner of good works which are the fruits and effects of repentance are required and commanded in the Gospel as well as in the Law For St. Paul telleth us that we are Gods workmanship Eph. 2.10 created in Christ Jesus unto good works which he hath appointed that we should walk in them When St. Paul saith here that we are created in Christ Jesus unto good works it is certain that this is the voyce not of the Law but of the Gospel For the Law neither speaketh of our new Creation in Christ Jesus that is of our Regeneration neither maketh any mention of Christ at all Christus enim non est revelationis naturalis sicut est lex Rom. 2.14 sed supernaturalis It is not the Law but the Gospel that revealeth Christ unto us It is therefore the Gospel also and not the Law that informeth us and telleth us that Christ gave himself for us that he might redeem us from all iniquity Tit. 2.14 and purifie a peculiar people unto himself zealous of good works And seeing this is one end of Christs passion for as much as he hath delivered us out of the hands of our enemies that we might serve God without fear in holiness and righteousness Luk. 1.74 75. before him all the dayes of our life And did therefore bear our sins in his own body on the Tree that we being dead to sin should live to righteousness hereupon St. Paul wrote unto Titus and said This is a faithful saying and these things I will 1 Pet. 2.24 that thou affirm constantly that they which have believed in God Tit. 1.8 might be careful to maintain good works And afterwards in that Chapter Vers 14. He writeth thus unto him Let ours also learn to maintain good works for necessary uses that they be not unfruitful In all these and many other places of the Gospel are good works required of us Yea I will say more they are required as necessary to our eternal salvation in Heaven though not by way of merit yet as a condition necessarily to be performed by us Eph. 2.10 and as the way wherein we are to walk
although Repentance goeth before that act of faith whereby a man believeth that his sins are pardoned yet it doth not follow hereupon that it goeth before all faith in general no nor yet before justifying and saving faith For if I shall speak Logically and properly there are as I conceive no lesse then foure several acts of faith but I do make choyce rather to speak popularly and therefore I will contract two of them into one The first act of faith is for a man to believe that the whole word of God is true or that I may speak more particularly to the matter in hand it is for him to believe that Jesus Christ being sent of his Father hath perfectly wrought and accomplished our salvation and that he doth offer this salvation unto all those who do repent and believe in him This act of faith doth not only go before repentance but before all other acts of faith also For if a man do not believe both that Christ hath absolutely and perfectly accomplished our redemption and salvation and that he doth also offer the salvation which he hath purchased unto all that do repent and believe in him he will have no incouragement neither will it be possible for him either to repent or believe to rest and rely on Christ for salvation This is that faith which is commonly called fides dogmatica vel historica doctrinal or historical faith because it goeth not beyond the faith of the Doctrine or of the History of the Bible Now this though it be absolutely necessary unto salvation yet it is not saving faith because it justifieth no man nor giveth to any man any interest or right unto salvation 2. The second act of faith is That a man do not despair though his sins be never so many or never so great but believe or perswade himself that God of his mercy through Christ will pardon them and so cast himself upon Christ or that he do trust upon Christ for salvation according to the promises of the Gospel This is saving faith or it is that act of faith whereby we are justified and saved as St. Paul giveth us to understand in those words of his which I have already alledged Rom. 3.23 24 25. All have sinned and come short of the glory of God being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation through faith in his blood Behold it is faith in Christs blood that is in his death and passion whereby God becommeth propitious that is gracious and merciful unto us and consequently whereby we are justified and saved Now this act of faith is in nature before repentance though in time it go with it I will make this plain by a familiar comparison Sol est natura prior lumine ex illo orto The Sun is in nature before the light that springeth and proceedeth from it because in nature the cause is alwayes before the effect but the Sun and its light are simul tempore together in time For as soon as the Sun was created and placed by God in the Firmament at the very same instant did it illighten the World And even so in like manner faith in Christ is in nature before repentance but they go together in time For seeing there is no promise of pardon made to any one in the Gospel while he continueth in sin it followeth necessarily therefore that true justifying faith cannot be separated from repentance no more then saving repentance can be without such a true faith And this as I take it is the cause why remission of sins and salvation are in some places of holy Scripture attributed to repentance and in some other to saith to wit because faith and repentance are as it were twisted and infolded the one in the other For neither can a man repent without faith nor can he believe in Christ for the pardon of his sins unless his faith did stir up repentance in him and a setled purpose to forsake all sin For as long as a man liveth in sin he hath no promise from God to ground his faith upon The true Christian therefore in believing repenteth and in repenting believeth these are two inseparable Companions and as it were twins that are bread and born together Although then that act of faith whereby we do believe in Christ is in nature before repentance as the cause is before the effect yet there is no priority nor posteriority of time between them Faith is the first wheel in the Clock that moveth all the rest Mr. Panb Vind. Grat. for a man cannot believe in Christ for salvation according to the promises of the Gospel unless this faith of his do excite and stir him up to the practise of repentance The third and last act of faith is that whereby a man believeth that his sins are blotted out and forgiven and that he is in the state of salvation The former is called a direct act because it maketh a man to look directly upon Christ and to cast himself upon him for salvation This latter is called a reflexed act because a Christian reflecting and looking back upon himself and his own soul seeth faith and repentance wrought in him and hereupon concludeth that his sins are pardoned and that he now is the Child of God and an Heire of Heaven This he believeth because he seeth the conditions accomplished in him to which God hath promised remission of sins and salvation that is to say faith and repentance Thus whereas the former act of faith whereby a man doth truly believe in Christ maketh him partaker of the remission of sins and giveth him right and a true title to the Kingdom of Heaven this latter assureth him of this and breedeth and begetteth great peace quietness and comfort in his heart and conscience Now this last act of faith whereby a man thus believeth that his sins are pardoned and is assured of his salvation doth not go before but followeth after repentance For until a man seeth and perceiveth that he hath forsaken sin and that he doth repent he cannot confidently believe that his sins are pardoned nor can he have any firm assurance of salvation because he hath no word of promise from God whereon to ground that faith and assurance of his Object Another stumbling-block which our Novellists have cast in the way of many good Christians is this whereas St. Paul telleth us 1 Tim. 1.15 that Christ came into the World to save sinners behold say these men he came to save sinners not repentant sinners and hereupon they infer and conclude that a man before he repenteth even at that very time when he liveth in sin ought to believe that his sins are pardoned and that he is in the state of salvation But I answer Answ That they do deceive both themselves and others fallacia consequentis with a fallacious consequence For when or how doth Christ save
Scripture alleadged by him do prove and we do constantly professe and preach the same but by that which he hath written in other places of this Treatise I know that he hath another meaning and that is that Christ performed the conditions of the Covenant of grace or of the Gospel for us that is as he speaketh that he repented for us and believed for us and that his Faith and Repentance are in the Gospel offered unto us and are accepted of God for us as if we our selves did repent and believe This strange opinion of his I have examined Quest 13. Whither I do referr you for more ample satisfaction in this matter Sixthly It 's no more saith Mr. S. to offer Jesus Christ then any grace of Christs or gift of Christ unto a sinner For a sinner is as unprepared and unfit for the one as the other equally in sin and pollution to both All this is true I grant if he do speak of a sinner as he is by nature and of himself But what can be inferred or concluded hence against the Protestant Doctrine that hath been hitherto constantly taught I cannot see nor perceive but may rather wrest his weapons out of his hands and use them against himself For if it be all one or as he saith if it be no more to offer Christ then any grace of Christ or gift of Christ unto a sinner then seeing the grace and gift of remission of sins or of justification is received by Faith as both St. Peter teacheth Acts 10.43 and St. Paul Acts 26.18 Christ himself also is to be received of us by Faith and as our sins are not forgiven but we are bound over unto punishment for them in Gods word until we believe in Christ so neither can any have any interest in Christ as long as we remain in infidelity and incredulity do not believe in him contrary to Mr. S. Mr. D. new doctrine Thus I have answered this Objection also according to the generality of the words wherein it was propounded But thinking more intentively with my self what M. S. his meaning might be I guessed that his words must be taken Restricte in a more restrained sense as if he should reason thus The graces of Faith and Repentance are freely and absolutely offered in the Gospel without requiring any antecedent act of Faith or Repentance whereby they are to be received and made ours therefore Christ is also as absolutely offered without any condition either of Faith or Repentance Now hereunto I do answer that all are in the Gospel commanded to believe in Christ and to repent that they may be saved by him but Faith and Repentance were never offered to all neither by Christ himself nor by his Apostles when they preached the Gospel nor are the Ministers of the Gospel now so to offer them It 's true Christ giveth Faith and Repentance to his spiritual Israel This we are to teach Acts 5.31 that men may be stirred up to seek both Faith and Repentance of Christ in the use of such means as he hath prescribed But it is one thing to teach this and another to offer Faith and Repentance to all absolutely It is Christ and his merits that are offered unto us in the Gospel but Faith is required of us as the means whereby both himself and his merits are received and Repentance and new Obedience is in joyned as a necessary condition without which we can have no communion with Christ as I shall have occasion to shew hereafter But if I shall grant that Faith and Repentance are offered unto us in the Gospel yet I may retort the Argument of Mr. S. upon himself for Faith and consequently Repentance are not offered unto us nor wrought in us nisi mediante verbo but by the means and ministery of the word For Faith cometh by hearing Rom. 10.17 and hearing by the word of God therefore Christ is neither absolutely offered nor absolutely made ours sed mediante eodem verbo et fide but by means of the same word and Faith whereby we receive him Lastly I do argue thus eternal life is not to be had without Faith in Christ This St. John giveth us to understand when he saith John 20.31 These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his name Seeing therefore as Mr. S. saith we are alike indisposed to any gift of Christ as we are to Christ himself it followeth therefore necessarily that seeing the gift of life is not ours without Faith neither is Christ himself ours without Faith which if it be granted it cannot be avoided but must needs be acknowledged that he is made ours by Faith And this the Apostle expresly avoucheth Eph. 2.12 Ye were at that time without Christ that is whilest they were Infidels and unbelievers Lastly This spiritual work saith Mr. S. is a new Creation and so works of preparation are not so proper in that Eph. 2.10 We are his workmanship created in Christ Jesus Answer That our regeneration is a new Creation we do all acknowledge but that every work of Creation doth exclude all precedent preparations will not so easily be granted For Beasts Birds and Fishes were not made immediatly of nothing but of a precedent matter And God created man also not immediatly of nothing but his Body was first prepared and created of the dust of the earth and when that was perfectly formed he breathed the breath of life into his nostrils that is he infused his Soul into his Body Gen. 2. and so he was made a living Soul The same course also doth the Lord ordinarily take in our regeneration which is a new Creation For that there are certain preparations such as are the hearing of the word some knowledge of sin and of a mans own misery by sin and of the grace of God in Christ ordinarily thereunto precedent in adultis in those that are of capacity and understanding shall be shewed afterwards God willing in the seventh Question It doth not appear therefore neither by this nor by any former Reasons of Mr. S. that Christ is ours before we do believe in him or that he is not made ours by Faith Objection Whereas therefore he saith immediatly before the first of those aforesaid seven Reasons of his that we are not to consider neither Faith nor Repentance as bringing-in Christ in the Soul but Christ bringing-in them and working them more and more in the soul Unto this I answer Answer that Christ by bringing-in as he speaketh that is by working Faith and Repentance in the Soul doth bring-in himself into it and taketh and keepeth possession of it and so we are interested in Christ For until Christ worketh these graces in us by his Spirit we are altogether aliens from him and have no communion with him at all It is no good reasoning to say Christ worketh Faith in
will be said So also did Christ reconcile us unto his Father by his death Object therefore we were reconciled before we did believe in Christ It is true we were reconciled to God by his death Answer 1 quoad meritum vel quoad pretium redemptionis et reconciliationis nostrae in regard of the merit or price of our Redemption and Reconciliation but we are not actually reconciled until by Faith we do believe in Christ 1 John 5.11 12. and are united unto him For he that hath the Son hath life but he that hath not the Son hath not life but the wrath of God abideth on him And hereupon it was that St. Paul accounted all he had but as dung that he might win Christ Phil. 3.8 Math. 17.4 and be found in him For why Christ is the beloved Son of the Father in whom it is that he is well pleased with us As long therefore as we are out of Christ and remain in our sins we are liable to Gods displeasure and therefore had need to be reconciled unto him For though God loveth us ab aeterno from everlasting amore complacentiae with a love of complacencie and delight secundum intuitum praedestinationis suae that is as he beholds us justified and sanctified in his Decree of predestination yet being considered as we were of our selves when we remained in our sins and were aliens from Christ he could take no pleasure in us If this answer do not give full satisfaction then I say Answer 2 further that although God loves his elect eternally yet he suspendeth the saving effects of this his love towards them until they do believe in Christ In that regard therefore they may be said to be reconciled unto him when they are converted and do believe because he then taketh off this suspension by working in them the saving effects of his love and not only declaratively For first God works these effects in them and then by them declares and manifests his Love unto them and assures them thereof Answer 3 Lastly Though God loved us eternally as we were elected of him in his eternal Decree of Predestination that is in regard of the felicity and happiness which he alwaies intended us notwithstanding we were by God in his word bound over unto eternal punishment and condemnation for our sins while we lived in them but when we did return unto God and believe in Christ then we were justified and absolved from our sins and from the sentence of condemnation and consequently were actually reconciled unto God for there is no reall difference between the justification and reconciliation of a sinner When a sinner by Faith in Christ obtainerh pardon of his sins then he is reconciled to God St. Paul therefore useth the words justification and reconciliation promiscuously Rom. 5.9.10 and indifferently as importing the same thing being justified by the blood of Christ saith he we shall be saved from wrath through him This he proveth thus for if when we were enemies we were reconciled to God by the death of his Son where you see he putteth reconciled for justified implying there is no real difference between them much more being reconciled we shall be saved by his life See this proved afterwards Question 6. Now we are not actually justified from the sentence of condemnation which God in his word hath denounced against us for our sins until we do believe in Christ It follows necessarily therefore that we are not actually reconciled unto God until we do believe in Christ and are united unto him Quest 5. Whether the Doctrine of Reconciliation as Mr. D. hath propounded it be a better means of comfort to distressed consciences then our Protestant Doctrine is FIrst He teacheth that God was reconciled to us that is as he understandeth it that he loved us ab aeterne from all eternity without any precedent dispositions or qualifications which he found or fore-saw in us or any conditions to be performed by us to gain His love and His favour Now whatsoever comfort this can afford to any if it be a means to keep those that are great sinners or such as are troubled with the apprehension of their own unworthinesse from despair our Doctrine will do the same also For there is no judicious nor no orthodox Protestant who teacheth not that God loved us freely from everlasting and that His love is the cause of our loving Him and of all the goodness that is in us as St. John saith We love him because he loved us first 1 John 4.19 and not that he loveth us because we love Him to speak properly of his Love as it is in it self though otherwise when we speak of Gods Love according to the influence it hath upon us or according to the gracious effects thereof we say as the holy Scripture doth that the Lord will love those that love him and keep his commandements In this sense our Saviour speaketh of Gods Love If a man love me he will keep my words John 14.23 and my Father will love him and we will come unto him and make our abode with him And John 16.27 The Father himself loveth you because ye have loved me have believed that I came out from God Where we must not so understand our Saviour as if he made his Disciples loving of him and believing him to be the cause why God did first set his Love upon them for he loved them erernally but to be the cause why God did aboundantly testifie his Love towards them by many gracious rare and most comfortable effects thereof rather than to the world We may say therefore as Dionysius Carthusianus doth That our Saviour in these words setteth down the cause of Gods Love à posteriori that is he cause of the effects of Gods Love and so maketh his Disciples loving of him and believing in him a sign and an assurance unto them that his Father loved them Reconcil of man to God pag. 49 50 52 57. Secondly speaking of our Reconciliation to God that is as he expresseth himself of the declaration or manifestation of Gods Reconciliation to us he teacheth that we are thus reconciled to God by Faith only but maketh joy in the Holy Ghost and the Love of God and of our Brethren and new Obedience inseperable Companions of this our Reconciliation Now it a man cannot finde these graces in himself What great comfort can he take that Gods Love is eternal without any conditions on our par◠to be performed Or how can this encourage men against desperation more than our Doctrine which is That Gods Love may be known by the inseparable effects thereof For he will not say that God loves all or that he was from all eternity reconciled unto all but only unto the Elect. Until therefore a man shall finde in himself the undoubted effects of his Election he can take no great comfort in this that Gods Love is free and without
but where doth he now passe sentence either of absolution or condemnation upon any that they may be said to be judged by him I answer that he doth this in his word Answ in verbo Evangelij where every true believer may find himself already justified from his sins in scriptis as the Lawyers use to speak sententia finali with such a definitive sentence as shall stand for ever and never be revoked but confirmed by Christ at the latter day This answer offered it self unto me long since when I read the former Objection and I have found since that it was no new invention or device of mine own but the old Protestant Doctrine Zanch. de attributis Dei lib. 4. cap. 2. q. 6. For thus writeth Zanchius a learned judicious and an ancient Protestant This grace whereby we are justified before God data fuit ab aeterno was given us from all eternity because he loved eternally in Christ and made us accepted unto himself in him as the Apostle saith to the Ephesians Notwithstanding we are not reipsa really justified by his grace but when we do by Faith apprehend it For neither is the arraigned person said to be absolved that is justified though the Prince have decreed that he shall be absolved until the arraigned person himself hath heard the voice of absolution and hath assented thereunto When we hear the voice of the Gospel we hear the voice of absolution when we assent thereunto we do reipsa really or indeed receive absolution or are justified Therefore the Apostle when he speaketh of this grace as we are justified thereby doth not name only grace but joyneth Faith with it as it is every where manifest in his Epistle Thus hath the most learned and judicious Zanchius opened this matter I have also of late since I penned this met with a Treatise of learned Mr. Rutherfurth The Trial Triumph of Faith p. 62. wherein I find that he fully accordeth with Zanchius his words are these Justification is a forinsecal sentence in time pronounced in the Gospel and applyed to me now and never while the instant now that I believe it 's not formally an act of the understanding to know a truth concerning my self but it 's an heart-adherence of the affection to Christ as the Saviour of sinners at the presence of which a sentence of free absolution is pronounced Suppose the Prince have it in his mind to pardon twenty malefactors his grace is the cause why they are pardoned yet are they never in Law pardoned so as they can in Law plead immunity †that is until while they can produce their Princes Royal sealed pardon Thus far Mr. Rutherfurth Mr. Gataker Two other learned Divines also whom I have lately read do thus answer the former Objection they say That justification is not an Act immanent and eternal in God Mr. Ball in his Treatise of Faith p. 89. but transient and in time inferring some change in the person justified not physical but moral in respect of state whereby it comes to passe that the person is in another condition and account then he was before This answer I conceive is the same in sense with the former For I demand What change of estate is there in him that is justified I mean not as he is also sanctified but as he is justified but this that whereas before he was guilty of eternal damnation and bound over to eternal punishment for his sins he is now absolved from the guilt of his sins and from the sentence of condemnation But where is he thus absolved now and was not so before Profecto non in mente Divinâ certainly not in Gods mind and purpose for God is unchangeable I would gladly therefore be taught and informed where this is done any where else nisi in verbo Evangelii But by Christ in his Gospel For although Christ do by his Spirit absolve the Believer in foro conscientiae suae in his own conscience yet hereby he is not justified before God but in his conscience assured of his justification as hath been before declared See Mr. Baxter who I think hath excellently unfolded this matter in his Aphorismes of justification SECT IIII. Two Reasons more proving that we were not justified ab aeterno BY this that hath been said I suppose this matter is sufficiently cleared but were it so that a satisfactory answer could not be readily given to such intricate doubts and difficulties in such high mysteries as this is Communem tamen Protestantium doctrinam relinquendam et repudiandam non esse judicarem I would judge that it were not good hereupon to depart from the common received doctrine of the Protestants that is so well grounded on the holy Scripture For besides all the former testimonies that I have alledged St. Paul reckoning up the several links of the golden chain of our salvation and setting them down in order doth not rank our Justification with our Election but placeth it after our Vocation for so he saith whom God hath predestinated them he hath called whom he hath called them he hath justified whom he hath justified them he hath glorified Now it is certain we are called in time non ab aeterno not from everlasting It followeth necessarily therefore that we were not eternally justified but at that very time when being effectually called we did believe in Christ For as the Apostle here informeth us objectum justificationis adaequatum sunt vocati the called of God that is effectually by his spirit ingrafting his word in their hearts are the adequate object of justification that is all such and only such called ones doth God justifie 'T is evident therefore from these words of St. Paul that none are actually justified until they are called The force of this Reason will not be avoided by saying That St. Paul speaketh here of a declarative justification or of justification not as it is really acted Object but only as we are by Faith assured of it Answer Fo◠saint Paul speaketh here of things as they are in themselves not of the bare manifestation of them of real predestination real vocation and real glorification and therefore also of a real justification Again in this golden Chain of our salvation predestination is the first Principle or first cause of it glorification is the end or consummation of it and the means by which we do proceed from predestination to glorification are our vocation and justification Whence it followeth that the Apostle speaketh here of a real justification for the manifestation thereof unto a Believers conscience is no necessary means of his salvation A very hard and harsh sentence it would be to say That none can possibly be saved who is not assured of his salvation by having it made evident to his conscience that his sins are pardoned and that he is in the state of grace A more comfortable and truer assertion it is to say that every one though
and brethren what shall we do This is the very nature of the thing required For as in the naturall generation of a man there are many previous dispositions which go before the introduction of the form so also in the spiritual by many antecedent actions of grace do we come to our spiritual maturity This lastly is apparent by the instruments which God useth in regenerating men for he useth the ministery of men and the instrument of the word 1 Cor. 4.15 I have begotten you by the Gospel But if God would immediatly regenerate and justifie a wicked man prepared hereunto with no sorrow no desire no hope of pardon there would be no need neither of the ministery of men nor of the word preached for the effecting thereof neither need the Ministers to take any care to divide the word aright first by wounding the consciences of their hearers aptly and prudently with the terrours of the Law and afterwards by raising rhem up with the Promises of the Gospel and exhorting them to seek Repentance and Faith of God by prayers and tears Thus far those worthy Divines SECT II. The Preparations that are necessary to our future glorification and perfect salvation in Heaven THus I have shewed what qualifications are necessary to the receiving of saving grace and consequently to the first beginning of our salvation by Christ Now if we shall speak of our salvation as it shall be consummated and perfected in Heaven it is most true that we must also by Gods grace and by his Spirit be qualified renewed and prepared for it as our Saviour himself assureth us in these words Matth. 5.20 For I say unto you that except your righteousness shall exceed the righteousnesse of the Scribes and Pharises ye shall in no case enter into the Kingdom of Heaven Heb. 12.14 Consonantly unto this the Apostle telleth us that without holinesse no man shall see the Lord that is in his kingdom and to his comfort For all unclean persons shall be excluded out of the new Jerusalem as St. John also beareth witness 1 Cor. 6.9 Revel 21.27 Whereunto St. Paul also subscribeth when he saith Know ye not that the unrighteous shall not inherit the Kingdom of God Wherefore if salvation be taken for our compleat salvation in Heaven so Sanctification Faith Repentance John 3.16.38 Luke 13.3 Rev. 19.7 and good works go before it although not as any meritorious causes thereof yet as preparations to it as we are given to understand when it is said The mariage of the Lamb is come and his wife hath made her self ready and the next words shew how not by any natural power or ability of her own sed dono Dei but by Gods free gift or grace for so it followeth and to her was granted that she should be arrayed in fine linnen clean and white for the fine linnen is the righteousness of Saints And that it is necessary for us thus subsidio gratiae divinae by the assistance of Gods grace to prepare our selves to meet Christ in his Kingdom of glory both the parable of the five wise Virgins Matth. 25. that prepared their lamps to meet the bridegroom sheweth and St. John also confirmeth it when he saith 1 Joh. 3.3 whosoever hath this hope in him that is to see Christ Jesus in his glory and to be glorified with him he purifieth himself as he is pure These things which I have thus alledged do manifest and make it evident that God sanctifieth prepareth and maketh his Elect fit for his Kingdom of Glory before he doth admit and receive them into it SECT III. An Objection answered Obiect BUt against this Doctrine Mr. H. Mr. S. and the rest of them do object and say That if such previous dispositions qualifications and preparations do go before our justification and salvation then our salvation shall not be of grace but of works Answ and so the Gospel will be a Covenant of works It 's true indeed if we did hold as the Papists do that we by such works of preparation do merit our salvation then it should be of works and not of grace but we are far from this For first we say that God of his grace by his Word and Spirit doth work these preparations in us and not we our selves by any strength or power of our own free will Secondly we therefore acknowledge and say that it is of his meer grace that he doth both justifie and sanctify us and after our warfare is ended crowns us with the glory of his Kingdom Over and besides all this we do also acknowledge that many of those in whom the common graces of the Spirit are wrought whereby the Elect are ordinarily â—ted and prepared for the work of regeneration 〈◊〉 through their own negligence and wickedness queâ—â— the Spirit and fall away from the grace which they 〈◊〉 thus received and so are never regenerated but juâ—â— rejected of God for their unthankfulness and neâ—â—r brought by him into the estate of salvation We do 〈◊〉 therefore say nor do we hold that the regeneration 〈◊〉 conversion of a sinner doth necessarily spring as it were or arise out of these previous dispositions as natura forms do out of the matter when it is rightly disposed for them for even the Elect themselves after they are thus wrought upon and disposed by the Word and Spirit of God do many times grow careless and do too much neglect the means of their salvation and so would utterly perish if God should leave them to themselves but hi Love towards them is such that he rouseth and raiset them out of their security and in due time by his wor and Spirit converteth them and bringeth them into th estate of grace This that we thus teach and acknowledge doth make it evident that our justification sanctâ—fication and whole salvation is of grace and not of aâ— works of ours It 's false therefore that we as they char us do by our Doctrine make the Gospel a Covenant works But hereof more at large Quest 14. SECT IIII. More Objections answered A Good while after I had thus answered the former Obiection in a private conference which I had with â—ne who denied all antecedent preparations to a sinners â—onversion he spake unto me to this effect Let Christ be offered unto sinners Object and let the riches â—f Gods grace be manifested and made known unto â—hem for that alone will be a sufficient means to make â—hem to receive Christ and to come in unto him yea â—nd to love and obey him Whereas on the contrary the preaching of the Law hath kept men from Christ and hath hindred the salvation of many souls Hereunto I replyed that no doubt many will be ready to come in unto Christ Answer and make a formal profession of his name when the Gospel is thus preached unto them but unlesse they be humbled by the Law and brought to see in what need they stand of Christ
ones we are by sinners whom Christ professeth that he came to call to understand contrite and broken hearted sinners that being terrified with the judgements of the Law do acknowlege that they stand in great need of Christ the heavenly Physician and of every drop his blood which he shed for them But of this I have spoken enough before Object 7. He goeth on and saith All that ever received Christ Object 7 Corinthians Ephesians Colossians received him in a sinful condition when they were unwashen darkness dead in sins enemies in their minds by wicked works Answ Here also Mr. S. setteth up an adversaâ—y unto himself of his own devising and then dischargeth fiercely and furiously upon him For no Protestant teacheth that those that are only prepared for the preaching of the Gospel by the terrours of the Law are washed from their sins and do live the life of grace but on the contrary they hold That as yet they are dead in sin and if they proceed no further shall perish everlastingly Object 8. Object 8 Lastly He thus also objecteth God offereth Christ in time as God gave him God before all times gave him to us because we were sinners and now he is but offered as he was given Answ Hereunto I answer First That God neither before time gave Christ in his eternal decree because we were sinner nor in time doth he give us him because we are sinners For there is no cause in us at all of our salvation it is to be ascribed wholly to Gods grace As for sin it is in it self a cause of damnation not of salvation But if his meaning be that God before time considered us as sinners when he gave us Christ there followeth nothing more from hence but that God in time offered Christ unto us when we were sinners which we willingly grant But we add further that God before all time decreed not only to give Christ to sinners but that those sinners should by the power of his Spirit be brought in time to acknowledge their sins and spiritual misery and woful condition under sin and so be driven out of themselves and be made to fly unto Christ Seeing therefore whatsoever God decreed before time shall be fulfilled and accomplished in time hereupon therefore it followeth not that all sinners absolutely but that those only who do acknowledge their sins and their eternal misery by sin are they to whom Christ is offered in the Gospel and that do come unto him SECT 6. Two Objections of Mr. D. answered THere are two Objections of Master D. which I formerly passed over at my first reading of his Book whereunto I have thought good now to return an answer First Object he reasoneth thus against any qualification or preparation or other to be wrought in us before we be justified Reconcil of God to man pag. 16. Let us hear the Lord speaking of his own work upon the Creature Isa 57.18 He went on frowardly in the way of his heart I have seen his wayes and will heale him I will lead him also and restore comforts to him and to his mourners Whom wilt thou heale O Lord Whom wilt thou restore Even him whose wayes I have seen What are those wayes Even frowardnesse and perversnesse He went on frowardly in the way of his heart See again Isa 43.25 I even I am he that blotteth out thy transgressions for my owne sake and will not remember thy sins Whose sins will the Lord blot out Look we back unto the 22. vers Thou hast not called upon me O Jacob thou hast been weary of me O Israel Thou hast made me to serve with thy sins Thou hast wearied me with thine iniquities verse 24. See Thou hast been weary of me Yea thou hast wearied me This is Iacobs qualification This is Israels preparation Then follows I even I am he that blotteth out thy trangressions As if the Lord should say unto his people as he speaketh by the prophet Ezek. 36.22 Say unto the house of Israel Thus saith the Lord God I do not this for your sakes O house of Israel but for my holy names sake which ye have prophaned among the heathen whither ye went See also Deut. 9.6 Isa 48.9 alleadged by him And then his conclusion is This is all the qualification we bring unto God to win his love and mercy Answer But I answer whereas the Lord saith he went on frowardly in the way of his heart c. This is not Jacobs qualification but a description of his perverse disposition being considered as he was in himself to the magnifying of Gods most rich mercy and superabundant grace towards him in pardoning his sins His qualification precedent to his justification was his humiliation and abenegation of himself wrought in him by Gods Spirit opening his eyes to see his sins and the great wrath that was due unto him for them This was that which through the gracious working of Gods Spirit drew him unto Christ the promised redeemer of his people when he was offered unto him that he might be saved through faith in him But it was not this nor any thing else that Jacob did or could do that merited the pardon of his sins or that moved made God to justifie him for we acknowledge that our justification is wholly of grace yea that this preparation is also of grace yet not necessitating our justification as if it did alway follow it But of this enough hath been said before Yet Mr. D Dr. C and others do so represent our doctrine as if we taught precedent qualifications to win Gods love to procure him to have mercy upon us to forgive us our sins Object Master D. second Objection against precedent qualifications not onely to our justification but to our Conversion and Sanctification Reconcil of God to man pag. 31. is this John Frith whose Learning was by his adversarie commended whose constancy and patience in his Martyrdome was admired writeth to this effect Thou maist preach Hell Damnation and the rendering of a terrible account to a severe Judge seven years together and yet not make one good Christian He that would make a good Christian let the love of God be the first stone which he layeth for the foundation Answ That which this holy man saith I acknowledge to be most true A minister may preach not only seven but seventy time seven years together and yet if he preach nothing else but Hell and Damnation not convert one soule For it are not the terrours of the law but the glad tydings of Salvation by Christ in the preaching of the Gospel whereby the Spirit of God worketh faith in us to our conversion and salvation and stirreth us up to love and thankfulness towards God Notwithstanding the terrours of the Law are necessary by way of preparation hereunto For how can a man se of apprehend the great love of God to him in giving his Son to death for his Redemption if by
of salvation But because it is not in our power to repent and believe the Lord therefore hath promised his Elect absolutely that he will put his spirit within them Zech. 36.27 and write his Law in their hearts and cause them to walk in his Statutes and to keep his judgements and do them Object In this regard we acknowledge the promises of the Gospel to be absolute and not conditional to the Elect which may serve also for an answer to that saying of the Lord I will put my spirit within them and cause them to walk in my Statutes alledged by Mr. S. to prove that the promises of the Gospel are absolute and not conditional They are indeed in that sense or in that respect and regard which I have specified and more then this cannot be inferred nor rightly concluded from these words SECT X. How the Evangelical Covenant may be said to be made with all the visible members of the Church I Le onely adde one thing more and that is this Although the Lord doth promise his Spirit unto his Elect onely whereby they are inabled to obey the Gospel and to lay hold of salvation yet he doth enter into a conditional covenant with all the visible members of his Church For as all that were circumcised of old were taken into covenant with God not only the Israelites but proselytes also of the Gentiles and their seed so unto all both Jewes and Gentiles that do joyn themselves unto the Church and are baptized doth God promise and covenant salvation upon condition that they do repent and believe in Christ and they for their parts do restipulate and bind themselves to perform the same As many therefore of these as do conform themselves unto the world and live still in sin and unbelief are Covenant-breakers and their Baptisme becommeth no Baptisme unto them Even as Circumcision of old was made uncircumcision unto those that lived wickedly Rom. 2.25 and did not keep covenant with God Not onely believing Parents therefore themselves but their seed also are taken into covenant with God and hereupon it is that the Children of believers are called holy 1 Cor. 7.14 that is sanctitate faederali by a federal sanctity or holiness whereby they are dedicated and consecrated unto God even as the Vessels of the Temple and the Priests and Levites and Tythes and all consecrated things were called holy not in regard of internal but external holiness being set apart for the most holy God and his service Thus as all the Israelites of old Parents and their Children were taken into Covenant with God and circumcised and therefore called an holy Nation Exod. 19.6 so all believers now and their Children are reputed and reckoned within the covenant of the Gospel and are therefore baptised and by their Baptisme consecrated unto God and bound to obey him and to serve him as an holy people It is manifest therefore that as God did with the Israelites of old so he doth now enter into a conditional covenant with all the visible members of the Church that is with all that make profession of the faith of Christ and of obedience to his Gospel and with their seed And this doth St. Paul plainly give us to understand Rom. 11.17 where speaking of believers of the Gentiles he saith that they were taken out of their own wild Olive-Tree and grafted into the true Olive-Tree and made pertakers of the Root and fatness thereof For what meaneth he hereby but that the Church of the Gentiles is by God joyned unto the Church of the Israelites or rather made one Church and people with them and invested with the self-same priviledges As the Israelites and their Children therefore were of old taken into covenant with God Deut. 29.11 12 13. so are we now and our Children SECT XI The absurdities which do insue and follow upon their assertion who do deny the Gospel to be a Covenant THus as I take it I have sufficiently corroborated and confirmed my first Reason or Argument against the exceptions taken and objections made against it by Mr. S. and others I have made it evident that there are conditions required of us in the Gospel it followeth therefore necessarily from his own words that the Gospel in regard of us as well as of Christ is really and properly a Covenant Now for the conclusion and shutting up of this present question and controversie I will put Mr. S. in mind of some of those absurdities which he and all those do thrust themselves upon who deny the Gospel to be a covenant in regard of us and affirm it to be nothing else but an absolute promise of salvation by Christ First From hence it will follow that neither Simon Magus nor any other Apostates no nor any Christians that live dissolutely or flagitiously after their Baptisme are to be accused or charged with any breach of Covenant against God no more then Infidels or Heathens that never heard of Christ at all Secondly It will also as necessarily follow from hence that not only others but even the primitive and most ancient Christians ever since the dayes of the Apostles have dealt impiously who received none into their Communion by Baptisme but those that first renounced the world the flesh and the Devil and bound themselves by a solem vow promise or covenant to believe in Christ and to serve God and to walk before him in the wayes of his Commandements all the dayes of their life Lastly From hence also it followeth that it is not lawful for Christians to enter into covenant with God because this would be superstition and will-worship having no foundation in the Gospel And so it will follow also that Mr. S. and as many as are of his Opinion if they have taken the Parliament Covenant have dissembled and played the Hypocrites both with God and Man For if the Law only be a Covenant in regard of us and not the Gospel then mens binding themselves to God by covenant was lawful under the Law but not under the Gospel Quest 14. Whether those Ministers that do offer remission of sins and salvation by Christ not to all absolutely but upon condition that they do repent and believe in Christ be legal teachers And whether by this their Doctrine they do make the Gospel a Covenant of works as the Law is SECT I. The Law neither teacheth nor accepteth of Faith and Repentance but requireth perfect obedience to all the Commandements thereof He therefore preacheth not legally but evangelically that offereth pardon to those that repent and believe Mr. S. and our new illuminated preachers do accuse us and charge us who preach as the Protestant and all Orthodox teachers have ever done that we are legal teachers because we do not with them offer remission of sins and salvation to all absolutely and without any conditions but tell men as the Apostles do that they must repent and believe in Christ that their sins may be blotted
consolation have we against the difficulty of repentance Now all these things being well considered let any indifferent man judge whether are like to bring men out of their sins and to bring on their conversion they that by their Doctrine do stir them up to labour and strive against sin and to call upon God for grace whereby they may be enabled to subdue it relying not on their own strength but on Christs merits who hath purchased the spirit of God for them or they that will have men even while they live in prophane swearing drunkenness whordom or any other the like impieties or impurities Reconcil of God to man p. 40 41 42 to believe that their sins are pardoned and that they are reconciled unto God and in the state of salvation which is Mr. D. his Doctrine preached and much applauded by many There is not any one that considereth rightly hereof and perceiveth what the necessary and unavoidable consequences hereof are but he will say that this is to lay a foundation for pre umption and carnal security And indeed this is the very use which many have made of this Doctrine already For though they live in sin and are led captiâ—e by their sensual lusts as formerly they were yet hearing these mâ—n offer Christ unto all without requiring any thing of them either faith repentance or any reformation of their sinful liâ—es reâ—â—ing them that grace is freely offered in the Gospeâ— without any conditions and freeâ—y to be taken and receiâ—ed of all hereupon they are confident that they shall be saved by Christ though they liâ—e like libertines and cast off all care of reforming their wicked wayes and works It is too late now after they haâ—e thus preached free grace unto them according to this nâ—w way of theirs to tell them that if they do finally continue in infidelity and impenitency they shall be damned For their former Doctrine hath made them secure inâ—omuch that they do now resolve as one did of late haâ—ing read a certain Treatise of Mr. S. that they will no more hearken unto any judgements or terrors threatned and denounced against sin as they had formerly done And well may they resolve thus with themselves if it be true which Mr. S. teacheth to wit that God in the Gospel doth absolutely offer remission of sins and salvation by Christ to all without any condition yea to sinners as sinners For it is most certain that God will fulfil and perform all his absolute promises to all those to whom they are offered and made neither can their infidelity or their wickedness frustrate the performance of them He promised absolutely and without any condition Gen. 8.22 that while the earth remaineth Seed-time and Harvest and cold and heâ—t and Summer and Winter and day and night shall not cease Gen. 9.9 He promised also as absolutely that the World should never more be destroyed with a Flood and that he would set his Bow in a Cloud for a sign and in assurance hereof Now these promises of his he hath ever since constantly performed throughout all Generations though the World hath been never so wicked God did as absolutely promise Christ and accordingly sent him into the World in a most corrupt time to renew all things Thus the wickedness or the infidelity of man cannot frustrate nor disannul the promises of God that are absolute Wherefore if the promises of life and salvation by Christ unto all to whom he is offered and preached be absolute and without any condition how can final impenitency or infidelity as Mr. D. telleth us cause any to forfeit and frustrate them to their damnation But let us see how our adversaries go about to prove that their Doctrine is more likely to gain sinners to God and to bring them to repentance and amendment of life then ours is Object It is not possible say they for a man to believe that his sins are forgiven him but he will love God and in lieu of thankfulness consecrate himself unto his service Whereas therefore they do require no such hard conditions of men to discourage them from believing as we do but offer Christ and salvation by him freely unto all though they live in their sins and profess that they cannot leave them who seeth not that they will sooner believe this Doctrine then ours and then afterwards being thus perswaded of the pardon of their sins they will love God for his mercy and forsake sin and consecrate themselves unto his service Answ It is ttue indeed he that truly believeth will love God and will out of thankfulness towards him for his mercy renounce the World and his own lusts and consecrate himself unto his service For first The true believer by his faith in Christ Joh. 7.38 doth obtain grace and power and strength to love God and to obey him And secondly That faith of his upon serious and due meditation and consideration first of his own eternal misery by sin and secondly of Gods wonderful mercy towards him in Christ who suffered his most bitter passion for his redemption and passing by many others doth offer salvation freely unto him will inflame his heart with the love of God and excite and stir him up to the obedience of his Commandements But a false faith produceth no such gracious effects but nourisheth and nusleth men in carnal security as we see in many who fay they believe in Christ and trust to be saved by him as well as the best and yet live still in their sins and never go about to reform themselves Now such is the faith which Mr. D. and his Companions do teach for they will have men to believe that their sins are pardoned and that they are reconciled to God before they go about to rise out of them by repentance which faith of theirs is no true but a false faith for as I have before proved repentance and remission of sins do alwayes go together Where there is no repentance therefore there can be no remission of sins All therefore that such a faith can do is but to stir up those who do thus falsly perswade themselves that their sins are pardoned to love God for his mercy towards them and to obey him which it seldom or indeed never doth but grace it obtaineth none to crucifie sin in them and to sanctifie them and therefore though they should strive never so much to serve God and to obey him according to all his Commandements yet it is not possible that they should do this because there is no principle of grace nor no spiritual life in them SECT III. Wherein is shewed who do preach Christ most comfortably BY this that hath been said any one that is not possest with prejudice may easily see and perceive whether the Protestant way of preaching the Gospel or the new way taken up here of late in England be like to bring forth better fruits and to prove more profitable and more
rise in their mindes that they cannot say nor they cannot assure themselves that they do repent and believe Now what comfort can it be unto them that every one that repenteth and believeth hath his sins pardoned when they know not themselves to be of this number Answ Concerning such I say that they may take much comfort from this Doctrine which I have taught and delivered for let them use the meanes of their salvation constantly as they do and continue their striving against sin and endevouring to obey God according to all his Commandements and then although through multitudes of doubts and fears which do encounter them as this is the case of those that are troubled with melancholy and hideous tentations they cannot firmly believe or be perswaded that their sins are pardoned yet let them cast themselves into the arms of Gods mercy through Christ and it will not be possible that they should miscarry For as all those were cured of their bodily diseases and infirmities who came unto Christ and believed and relied upon him for help so if these men and these women of whom I now speak do relie on Christ both for the pardon of their sins past and for their sanctification and whole salvation he will uphold them against all their spiritual adversaries and bring them safe through all difficulties to the possession of his glorious Kingdom Unto all such therefore I say as the holy Prophet Isaiah doth Isa 50.10 Who is there among you that feareth the Lord that obeyeth the voyce of his Servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God Thus I have shewed how the Children of God are to be dealt with that they may receive comfort from the holy and heavenly Doctrine of Christ which is taught by all Orthodox Protestants Quest Now I know it will be demanded what comfort this Doctrine of ours can afford to wicked and ungodly men that live in sin and do not yet repent Answ Whereunto I say that such may turn this Doctrine to their great comfort For albeit they finde their carnal lusts whereof they are held captive to be too strong for them to subdue and overcome yet let them not through despair give over themselves to the power of the Devil but let them humble themselves before God acknowledging their deserved condemnation and when they have done this let them set upon their sins as David did on the great Goliah not in their own strength but in the name of the Lord that is in faith and confidence 1 Sam. 17. that God through Christ will make them conquerors of all the infernal powers of darkness if they do not voluntarily cast away their Weapons and resign and yield themselves captives to their lusts but fight and strive against them in a constant use of the meanes of their conversion and salvation with prayer We read in the fifth of St. Johns Gospel that a multitude of impotent people of blind halt and withered lay by the Pool of Bethesda waiting for the moving of the waters For an Angel went down at a certain season into the Pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had After the like manner ought all sorts of sinners to relye upon Christ in the use of the meanes of grace waiting for the powerful working of the spirit in their hearts whereby they may be freed from the servitude of their carnal lusts and enabled to serve God acceptably according to his word and will Thus may the wickedest sinners that are through Gods grace convert and turn this Doctrine to their comfort But if any one shall here say Object This can be no comfort at all to such as are not willing nor have any desire at all to leave their sins To such a one I say Let Mr. D. and his Novellists Answ if they list comfort such and tell them they are to believe that their sins are forgiven them and that they are justified and reconciled unto God by the death of Christ If I say they have a minde thus to comfort them let them take this to themselves and rejoyce in it as in a peculiar prerogative of their own For surely those that are faithful to Christ dare not comfort such knowing that the terrors not the comforts of Gods word do appertain and belong unto them and yet lest such carnal minded men should presumptuously hope for mercy while they continue in their sins and have no purpose to reform their lives I must tell them that the comfort which Mr. D. and such others do reach out unto them with the one hand Doct. of J. Baptist pag. 27. they dash and overthrow it with the other For having taught their hearers that they are justified and reconciled to God before they do believe even while they live in their sins Yet * Recon of God to man Pag. 32 33. Ib. p. 44. Recon of man to God p. 60 61. afterwards they tell them that a final infidelity will damn them and that if they do not love God and leave sin they can have no hope of Heaven Good Christian Reader I have I think met with and confuted the most material errors which Mr. D. hath scattered here and there in his three Treatises especially those wherein he doth oppugne the Orthodox and ancient Protestant Doctrine There are indeed besides these divers novellous most strange and forced expositions of Scripture to be found in those Treatises whereof I will only give thee a taste by instancing in a few of them Mat. 6.14 First of all then whereas our Saviour saith If you forgive men their trespasses your heavenly Father will also forgive you But if ye forgive not men their trespasses neither will your heavenly Father forgive you your trespasses Recon of God to man p. 25 He saith that forgiveness is here to be taken not properly but for the manifestation of forgiveness As if our Saviour should have said Except ye forgive men neither will your heavenly Father so fully declare and manifest himself unto your Consciences A worthy Exposition for will it not hence follow that a man may have his sins pardoned and forgiven by God though he never forgive those that offend him but this will not be so evident to his Conscience Yet for confirmation of this his Exposition he alledgeth those words of our Saviour Luc. 7.47 unto the penitent woman Her sins which are many are forgiven for she loved much And hereupon inferreth and saith forgiveness in this place includeth the manifestation of forgiveness But I answer Forgiveness is here taken really and properly and her great and abundant love to Christ was the evidence and manifestation thereof As if I should say The Sun is risen for it shineth upon the wall In this speech the meaning is that the Sun is really