which is always fruitful in good works 2 Pet. 2. and Jude's Epistle The Apostle orders the Churches to cast such out 1 Cor. 5. 2 Tim. 3.5 And to declare to them as Peter did to a Professor Acts 8.20 21. That they have no part nor portion in this matter for their heart is not right in the sight of God though the Doctrine be right that they hypocritically profess But if our Brethren will not forbear their charge of Antinomianism we entreat them that they will give it in justly As 1. On them that say that the sanction of the Holy Law of God is repealed so that no man is now under it either to be condemned for breaking it or to be saved by keeping it which to us is rank Antinomianism and Arminianism both Yea that it doth not now require perfect holiness but indeed what can it require For it is no Law if its Sanction be repealed 2. On them let the charge lye that are ungodly under the name of Christianity And both they and we know where to find such true Antinomians in great abundance who yet are never called by that name And is it not somewhat strange that men who have so much zeal against an Antinomian principle have so much kindness for true Antinomians in practice 3. Let him be called by this ugly name that judgeth not the Holy Law and Word of God written in the Old and New Testament to be a perfect rule of life to all Believers and saith not that all such should study conformity thereunto Rom. 12.2 4. That encourageth himself in Sin and hardneth himself in Impenitence by the Doctrine of the Gospel No man that knows and believes the Gospel can do so What some hypocrites may do is nothing to us who disown all such persons and practices and own no principle that can really encourage the one or influence the other 5. That thinketh holiness is not necessary to all that would be saved We maintain not only that it is necessary to but that it is a great part of Salvation 6. Whoever thinks that when a Believer comes short in obeying God's Law he sins not and that he ought not to mourn because of it as provoking to God and hurtful to the new creation in him and that he needs not renew the exercise of Faith and Repentance for repeated washing and pardoning Lastly That say that a Sinner is actually justfied before he be united to Christ by faith It 's strange that such that are charged with this of all men do most press on Sinners to believe on Jesus Christ and urge the damnation threatned in the Gospel upon all Unbelievers That there is a decreed Justification from Eternity particular and fixed as to all the Elect and a Virtual Perfect Justification of all the Red emed in and by the Death and Resurrection of Jesus Christ Isa 53 11. Rom. 4.25 Heb. 9.26 28. and 10.14 is not yet called in question by any amongst us and more is not craved but that a Sinner for his Actual Justification must lay hold on and plead this Redemption in Christ's blood by Faith But on the other hand we glory in any name of Reproach as the honourable reproach of Christ that is cast upon us for asserting the absolute boundless freedom of the Grace of God which excludes all merit and every thing like it The Absoluteness of the Covenant of Grace for the Covenant of Redemption was plainly and strictly a conditional one and the noblest of all conditions was in it the Son of God's taking on him man's nature and offering it in Sacrifice was the strict condition of all the Glory and Reward promised to Christ and his seed Isa 53.10 11. wherein all things are freely promised and that Faith that is required for sealing a mans Interest in the Covenant is promised in it and wrought by the Grace of it Ephes 2.8 That Faith at first is wrought by and acts upon a full and absolute offer of Christ and of all his fulness an Offer that hath no condition in it but that native one to all Offers acceptance and in the very act of this Acceptance the Accepter doth expresly disclaim all things in himself but Sinfulness and Misery That Faith in Jesus Christ doth justifie although by the way it is to be noted that it is never written in the Word that Faith justifieth actively but always passively that a man is justified by faith and that God justifieth men by and through faith yet admitting the phrase only as a meer instrument receiving that Imputed Righteousness of Christ for which we are justified and that this Faith in the Office of Justification is neither condition nor qualification nor our Gospel-Righteousness but in its very Act is a renouncing of all such pretences We proclaim the Market of Grace to be free Isai 55.1 2 3. It 's Christ's last offer and lowest Rev. 22 17. If there be any price or mony spoke of it is no price no money And where such are the terms and conditions if we be forced to call them so we must say that they look liker a renouncing than a boasting of any Qualifications or Conditions Surely the Terms of the Gospel-Bargain are God's free giving and our free taking and receiving We are not ashamed of teaching the ineffectualness of the Law and all the works of it to give Life either that of Justification or of Regeneration and Sanctification or of Eternal Life That the Law of God can only damn all sinners that it only rebukes and thereby irritates and increaseth sin and can never subdue it till Gospel Grace come with power upon the heart and then when the Law is written in the heart it is copyed out in the life That we call men to believe on the Lord Jesus Christ in that case the first Adam brought them to and left them in in that case that the Law finds and leaves them in guilty filthy condemned out of which case they can only be delivered by Christ and by believing on him That we tell Sinners that Jesus Christ will surely welcome all that come to him and as he will not cast them out for their sinfulness in their Nature and by past Life so neither for their Misery in the want of such Qualifications and Graces that he only can give That we do hold forth the Propitiation in Christ's Blood as the only thing to be in the eye of a man that would believe on Christ unto justification of Life and that by this faith alone a sinner is justified and God is justified in doing so That God justifieth the Vngodly Rom. 4.5 neither by making him godly before he justifie him nor leaving him ungodly after he hath justified him But that the same Grace that justifies him doth immediately sanctifie him If for such Doctrine we be called Antinomians we are bold to say that there is some ignorance of or prejudice at the known Protestant Doctrine in the hearts of the
doth not shew it self by Good Works without which no man is or can be Justified either in his own Conscience or before Men. But it doth not hence follow that we cannot be justified in the sight of God by Faith only as the Apostle Paul asserts the latter and the Apostle James the former in a good Agreement 2. There appears to be some difference or mis-understanding of one another about the true Notion and Nature of Justifying Faith Divines commonly distinguish betwixt the Direct Act of Faith and the Reflex Act. The Direct Act is properly Justifying and Saving Faith by which a lost sinner comes to Christ and relies upon him for Salvation The Reflex Act is the looking back of the Soul upon a former Act of Faith A Rational Creature can reflect upon his own Acts whether they be Acts of Reason Faith or Unbelief A Direct Act of saving Faith is that by which a lost Sinner goes out of himself to Christ for help relying upon him only for Salvation A Reflex Act ariseth from the sense that Faith gives of its own inward Act upon a serious Review the truth and sincerity of which is further cleared up to the Conscience by the Genuine Fruits of an unfeigned Faith appearing to all men in our good Lives and holy Conversation But for as plain as these things be yet we find we are frequently mistaken by others and we wonder at the Mistake for we dare not ascribe to some Learned and Good Men the Principles of Ignorance or Willfulness from whence mistakes in plain Cases usually proceed When we do press Sinners to come to Christ by a Direct Act of Faith consisting in an humble Reliance upon him for Mercy and Pardon They will understand us whether we will or not of a Reflex Act of Faith by which a Man knows and believes that his sins are pardoned and that Christ is his When they might easily know that we mean no such thing Mr. Walter Marshall in his excellent Book lately Published hath largely opened this and the true Controverly of this day though it be 8 or 9 Years since he died 3. We seem to differ about the Interest and Room and Place that Faith hath in Justification That we are justified by Faith in Jesus Christ is so plainly a New Testament-Truth that no Man pretending never so bately to the Christian Name denies it The Papists own it and the Socinians and Arminians and all own it But how different are their senses of it And indeed you cannot more speedily and certainly judge of the spirit of a Man than by his real inward sense of this phrase if you could reach it a Sinner is justified by Faith in Jesus Christ Some say that Faith in Jesus Christ justifies as it is a Work by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere as if it came in the room of perfect Obedience required by the Law Some that Faith justifies as it is informed and animated by Charity so the Papists who plainly Confound Justification and Sanctification Some say That Faith justifies as it is a fullfilling of the Condition of the New Covenant if thon believest thou shalt be saved Nay they will not hold there but they will have this Faith to Justifie as it hath a Principle and Fitness in it to dispose to sincere Obedience The plain Old Protestant Doctrine is That the place of Faith in Justification is only that of a Hand or Instrument receiving the Righteousness of Christ for which only we are justified So that though great Scholars do often confound themselves and others in their Disputations about Faith's justifying a Sinner every poor plain Believer hath the Marrow of this Mystery feeding his heart and he can readily tell you That to be justified by Faith is to be justified by Christ's Righteousness apprehended by Faith 4. We seem to misunderstand one another about the Two Adams and especially the latter See Rom. 5.12 to the end In that excellent Scripture a Comparison is instituted which if we did duly understand and agree in we should not readily differ in the Main things of the Gospel The Apostle there tells us That the First Adam stood in the Room of all his Natural Posterity He had their Stock in his hand While he stood they stood in him when he fell they fell with him by his Fall he derived Sin and Death to all them that spring from him by Natural Generation This is the sad side But he tells us in opposition thereto and in comparing therewith that Christ the Second Man is the New Head of the Redeemed World He stands in their Room his Obedience is theirs and he communicates to his Spiritual Off-spring the just contrary to what the first sinful Adam doth to his Natural Off-spring Righteousness instead of Guilt and Sin Life instead of Death Justification instead of Condemnation and Eternal Life instead of Hell deserved So that I think the 3 d 4 th and 5 th Chapters of the Epistle to the Romans for the Mystery of Justification and the 6 th 7 th and 8 th for the Mystery of Sanctification deserve our deep Study But what say others about Christ's being the Second Adam We find them unwilling to speak of it and when they do it is quite alien from the Scope of the Apostle in that Chapter Thus to us they seem to say That God as a Rector Ruler Governour hath resolved to save Men by Jesus Christ That the Rule of this Government is the Gospel as a new Law of Grace That Jesus Christ is set at the Head of this Rectoral Government That in that State he sits in Glory ready and able out of his Purchase and Merits to give Justification and Eternal Life to all that can bring good Evidence of their having complied with the Terms and Conditions of the Law of Grace Thus they antedate the Last Day and hold forth Christ as a Judge rather than a Saviour Luther was wont to warn people of this distinction frequently in his Comment on the Epistle to the Galatians And no other Headship to Christ do we find some willing to admit but what belongs to his Kingly Office As for his Suretiship and being the Second Adam and a publick person some treat it with Contempt I have heard that Dr. Tho. Goodwin was in his Youth an Arminian or at least inclining that way but was by the Lord's Grace brought off by Dr. Sibbs his clearing up to him this same Point of Christ's being the Head and Representative of all his People Now though we maintain stedfastly this Headship of Jesus Christ yet we say not That there is an actual partaking of his Fulness of Grace till we be in him by Faith though this Faith is also given us on Christ's behalf Phil. 1.29 and we believe through Grace Acts 18.27 And we know no Grace we can call nothing Grace we care for no Grace but what comes from this Head the Saviour of the Body But so much shall
rather for that they are not done as God hath willed and commanded them to be done we doubt not but they have the Nature of Sin So Confession of Faith Chap. 16. Art 7. Calvin Instit Lib. 3. Cap. 15. Sect. 6. They saith he speaking of the Popish Schoolmen have found out I know not what moral good works whereby men are made acceptable to God before they are engrafted into Christ As if the Scripture lyed when it said They are all in death who have not the Son 1 John 5.12 If they be in death how can they beget matter of life As if it were of no force whatsoever is not of Faith is Sin as if evil trees could bring forth good fruit Read the rest of that Section On the contrary the Council of Trent Sess 6. Cannon 7. say boldly Whosoever shall say That all Works done before Justification howsoever they be done are truly sin and deserve the hatred of God Let him be Anathema And to give you one more bellowing of the Beast wounded by the Light of the Gospel see the same Council Sess 6. Can. 11. Si quis dixerit Gratiam quâ justificamur esse tantùm favorem Dei Anathema sit This is fearful blasphemy saith Dr. Downham Bishop of London-derry in his Orthodox Book of Justification Lib. 3. Cap. 1. Where he saith That the Hebrew words which in the Old Testament signifie the Grace of God do always signifie favour and never grace inherent And above fifty Testimonies may be brought from the New Testament to prove that by God's Grace his favour is still meant But what was good Church of England Doctrine at and after the Reformation cannot now go down with some Arminianizing Nonconformists If then nothing will satisfie our quarrelling Brethren but either Silence as to the Main Points of the Gospel which we believe and live by the faith of and look to be saved in which we have for many years preached with some seals of the Holy Ghost in converting sinners unto God and in building them up in holiness and comfort by the faith and power of them which also we vowed to the Lord to preach to all that will hear us as long as we live in the day when we gave up our selves to serve God with our Spirit in the Gospel of his Son If either this Silence or the swallowing down of Arminian Schemes of the Gospel contrary to the New Testament and unknown to the Reformed Churches in their greatest purity be the only terms of peace with our Brethren we must then maintain our peace with God and our own Consciences in the defence of plain Gospel Truth And our Harmony with the Reformed Churches and in the comfort of these bear their Enmity And though it be usual with them to vilifie and contemn such as differ from them for their fewness weakness and want of Learning yet they might know that the most Learned and Godly in the Christian World have maintained and defended the same Doctrine we stand for for some Ages The Grace of God will never want for it can and will furnish Defenders of it England hath been blessed with a Bradwardine an Archbishop of Canterbury against the Pelagians a Twiss and Ames against the Arminians And though they that contend with us would separate their Cause altogether from that of these two pests of the Church of Christ I mean Pelagius and Arminius yet judicious observers cannot but already perceive a coincidency and do fear more when either the force of Argument shall drive them out of their lurking holes or when they shall think fit to discover their secret sentiments which yet we but guess at Then as we shall know better what they would be at so it is very like that they will then find Enemies in many whom they have seduced by their craft and do yet seem to be in their Camp and will meet with Opposers both at home and abroad that they think not of Our Doctrine of the Justification of a Sinner by the free grace of God in Jesus Christ however it be misrepresented and reflected upon is yet undeniably recommended by four things 1 It is a Doctrine savoury and precious unto all ser ous Godly Persons Dr. Ames his observation holds good as to all the Arminian Divinity that it is contra communem sensum fidelium against the common sense of Believers And though this be an argument of little weight with them that value more the judgment of the Scribes and the Wise and Disputers of this World 1 Cor. 1.18 19 20 21. than of all the Godly Yet the Spirit of God by John gives us this same argument 1 John 4.5 6. They are of the World therefore speak they of the World and the World heareth them We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the Spirit of Truth and the Spirit of Error How evident is it that several who by Education or an unsound Ministry having had their Natural Enmity against the Grace of God strengthned when the Lord by his Spirit hath broke in upon their hearts and hath raised a serious Soul-exercise about their Salvation their turning to God in Christ and their turning from Arminianism have begun together And some of the greatest Champions for the Grace of God have been persons thus dealt with as we might instance And as it is thus with men at their Conversion so is it found afterward that still as it is well with them in their inner man so doth the Doctrine of Grace still appear more precious and savoury On the other part all the ungodly and unrenewed have a dislike and disrelish of this Doctrine and are all for the Doctrine of doing and love to hear it and in their sorry exercise are still for doing their own business in Salvation though they be nothing and can do nothing but Sin and destroy themselves 2. It is that Doctrine only by which a convinced sinner can be dealt with effectually When a man is awakened and brought to that that all must be brought to or to worse What shall I do to be saved Acts 16.30 31. We have the Apostolick answer to it Believe on the Lord Jesus Christ and thou shalt be saved and thy house This Answer is so old that with many it seems out of date But it is still and will ever be fresh and new and savoury and the only Resolution of this grand Case of Conscience as long as Conscience and the World lasts No Wit or Art of Man will ever find a crack or flaw in it or devise another or a better answer nor can any but this alone heal rightly the wound of an awakened Conscience Let us set this man to seek resolution in this case of some Masters in our Israel According to their Principles they must say to him Repent and Mourn for your known Sins and leave and loath them and God will have mercy on