not onely caring for thy credit that thy life be unblameable but that God may be honoured do'st thou abound in the fruits of righteousnesse art thou full of love peace long-suffering gentlenesse goodnesse meeknesse faith humility patience temperance He that is not thus fruitful is not ingraffed into Christ if thy faith be a dead faith that doth not manifest it self by good works if thou beest barren and unfruitful in the knowledge of Christ and hast nothing but the outward leaves of profession thou wert never truly ingraffed into Christ A 2d note is this he that is united to Christ lives the life of Christ for it is not he but Christ that liveth in him neverthelesse saith Paul I live yet not I but Christ liveth in me As a branch in the tree if it be a living branch partakes of the same life it doth not only cleave by adherence and continuation to the body of the tree but it is in the tree by a real participation of life partaking of the sap and influences of the root thus it is between Christ and a Christian united to him by a true faith Acts 3.15 he partakes of spiritual life from Christ hence Christ is called the Prince of Life 1 Cor. 15.45 and a quickening Spirit 1 Cor. 15.45 Now Christ is the Root Author and fruition of all spiritual life in us and thus he lives in us by his Spirit which is called the Spirit of life which is in Christ and by this he freeth us from the law of sin and death Rom. 8.2 The same Spirit that dwells in Christ dwells in a Beleever and quickens him as it raised Christ from the dead so it doth raise up us to newnesse of life and so to live a life in conformity to the life of Christ which appears in two things because it makes a Christian live by the same rule and to the same end 1. By the same rule Christ as Mediatour lived according to the written Word of God Pâ—al 40.8 The Law of God was written in his heart look what the Law did require there was a disposition in his heart suitable to that Law and hence Christ professed He came not to do his own will but the will of him that sent him It was his meat and drink to do the will of his Father John 4.34 And in the most difficult case wherein he could be tried though nature started and stood amazed at the greatnesse of the sufferings and therefore as man could not but fear the wrath of God and in this sense he feared and declined the bitternesse of the cup and desired it might passe away and unlesse he had put off the nature and affections of man he could do no otherwise yet knowing that immutable purpose of God and for that end he came to this home in that sense he voluntarily submitted and so though here were a diversity of wills yet not a contrariety of wills in Christ and truly his will was wholly agreeable to the will of God so in such as Christ lives by his Spirit he makes them so live as to make the will of God the rule of their life and to this end he writes the Law in their heart that they may both know and have an inward suitablenesse of Spirit to yield obedience to the will of God And hence he that hath had communion with Christ in his death is said to cease to sin for this end that he should no longer live to the lusts of men but to the will of God 2. Christ made the honour of God his end thus Christ saith He did honour the Father and sought not his own glory John 8.49 50. Thus also a Christian that is united to Christ seeks that glory of God and makes that his last end as Paul injoynes Whatsoever ye do 1 Cor. 10.31 do all to the glory of God Now if thou art one that doest make the will of God the rule of thy life and obey it from thy heart making God thy last end in all thou doest surely this is an infallible signe of a man in Christ 3. That man that is united to Christ cannot live to sin any longer as a graft cut off the old stock lives not in the stock any longer but wholly lives in another so that man that is united to Christ being cut off from the old stock lives not to corrupt nature any longer Nay there is nothing now so contrary to the life of a Christian as sin nothing so hateful nothing was more hateful to Christ he came into the world to destroy the works of the devil to destroy sin 1 John 3.8 Rom. 6.6 1 Pet. 4.1 2. and they that are in Christ their old man was crucified with him and thus he that hath suffered in the flesh hath ceased from sin i. e. he that hath been crucified with Christ sin reignes no more in his heart so then they that are Christs have crucified the flesh Gal. 5.24 with the affections and lusts thereof they cannot cleave in their affections unto sin nay they cannot but hate it as being that that drew tears and blood from Christs heart who is now dearer to them then their own lives Therefore such as can give up themselves to the love of any one sin and suffer their affection to be insnared with the love of it were never united truly to Christ for separation from sin and union to Christ are inseparable companions Thus you see how we may know our union to Christ The last Use shall be to perswade every man to labour after this union seeing life and death stands in it Christ himself will profit us nothing without this union Wealth in the Mine doth not inrich any man till it be severed from its drosse and appropriated to a particular use water in the Fountain profits not a man till it be conveighed by some pipe into his cisterne light in the Sun doth me no good unlesse I have an eye to behold it Christ is a rich Mine in which are hid unsearchable treasures but what am I the better if he be not mine Tolle meum tolle Deum saith Luther Take away my propriety in Christ and the knowledge of a Christ will torment and not comfort my heart He is a Fountain of living water but unlesse faith be the conduit-pipe and cock to conveigh this water I may perish for all that he is a Sun of righteousnesse yet if he do not enlighten me I may be cast into utter darknesse therefore till Christ by some bond or union become mine and I his I may be as miserable as if this Mine had not been discovered as if this Fountain had not been opened as if this Sun had never risen Now this union and communion with Christ on our part is by faith Oh let us labour for faith Consider how freely God hath given Christ for us and how willing God is to give Christ to us consider how
by our own works and to prevent an Objection concerning works for works being excluded from being a cause of salvatition then some might aske What place have they and why are they required the Apostle answers they are of necessary use though not to purchase salvation yet they are the way wherein salvation must be had for God hath ordained before that we should walk in them In the 11th 12th verses The Apostle that he might the better affect their hearts with the greatnesse of Gods mercy and freenesse of his grace to them he puts them in minde of their former estate in Gentilisme as if he should say Do but remember what once you were cast but an eye upon your former estate and compare it with your present and your very change will evidence this truth that ye are saved by grace Now this wretched and deplorable estate he setteth down in seven things Two whereof are set down in the 10th verse the rest in the 11th ver which I have chosen for my Text. 1. First remember that ye were Gentiles in the flesh living according to the flesh so that in that estate they could not please God 2. They were uncircumcised that is they had not the seal of Gods Covenant and so were despised by the Jewes who rejoyce in that Circumcision which is made with hands you not only were uncircumcised in heart but also you wanted the outward signe of it in the flesh which is a seal of Gods Covenant And in the Text here are five evils more that he would have them remember First That at that time ye were without Christ that is as Diodat upon the place observeth ye had neither union nor communion with Christ who is Head of the Church the Foundation and Mediatour of the Covenant and the Spring of all spiritual and everlasting blessings Secondly They were aliens from the common-wealth of Israel and so separate from Christs body which is the Church they had no communion with the Church Thirdly They were strangers from the Covenants of Promise that is as Bains observes they had no propriety in the Covenant or promulgation of the Covenant and as Diodat upon the place having no interest nor portion in the goods promised by the Covenant of Grace which was made with Abraham and so often reiterated and confirmed or as Dickson upon the place having no right to application of the promises or as Piscator upon the place Haec promissio foederis gratiae quâ Deus promittebat remissionem peccatorum propter meritum Christi renovationem cordium per efficactam Christi nihil ad eos pertinebat Fourthly They were without hope in that estate in a hopelesse condition without the thing hoped for nor had they while they so continued any ground of hope for salvation Fifthly they were without God that is without the knowledge or worship of the true God they were conscious of a divine power but were ignorant of true God and without all inward or outward worship of the true God they knew not God much lesse knew him in Christ What a chaffy crude jejune and ridiculous glosse then is that of our new Rabbi Mr. Eyre Vindic just gratui◠p. 73. Mr. Eyre in his Vindiciae justificationis gratuitae who makes the sense meaning of these words to be thus The Elect before faith have no knowledge or comfort of Gods gracious volitions towards them or of Christs undertakings and purchases in their behalfe in which respect they are said to be without Christ and without God in the world As if they were not so really but to their apprehensions they did apprehend themselves to be without Christ and without God and without hope in the world but were not as if he should say They were mistaken their estate was good enough but they wanted faith to give them the knowledge and comfort of it which is to contradict the scope and end of this place which is to shew what a change God had wrought by place as the next words declare I wonder with what fate he can thus grossely corrupt the sense of the Holy Ghost when as the plain scope and meaning of the words is to minde them of their former misery before conversion or actual faith they were a Christlesse-people without all actual communion with Christ the Spirit of Christ had not yet drawn them to Christ nor united them to him nor did he yet dwell in their hearts by faith but in respect of any real actual communion with Christ in respect of Justification or Sanctification they were as if there were no Christ and they were without communion with the Church without the means of grace and salvation in a very sad hopelesse-estate without any interest in God or any true saving knowledge of him My purpose is not to speak to all of these but only to the first of them which I shall take as it is in conjunction with that other expression in the Text that they were without hope Observ The Observation then I shall insist upon is this That a Christlesse-estate is a Hopelesse-estate And where there is no union to Christ that soul is without hope this is the head of all spirituall misery to be without Christ this makes a soule to be without God and without hope in the world Rom. 8.32 let a man have Christ and he shall with Christ have all things but let him be without Christ and then he hath nothing he is under wrath poor wretched miserable blinde and naked In the opening of this Point I will oserve this method 1. I will inquire what it is to be without Christ 2. I will confirme it by Scripture and Reason that a Christless-estate is a Hopelesse-estate 3. I will shew you that before actual faith even the Elect of God are in a Christlesse-estate in this hopelesse-condition and then will apply it First What is it to be without Christ and how could the Ephesians be said to be without Christ when they were Elect persons and redeemed by Christ The Apostle speaketh not here of Gods counsel and purpose for so he intended to give Christ to them and them to Christ yet for all that they were without Christ for this is terminus diminuens and did not put them into a state of actual union to Christ nor doth he look upon the price of redemption paid for them for they were notwithstanding this without Christ but he speakes in regard of actual application So Baines upon the place and thus they were without Christ they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque Christo seorsum à Christo. Now this may be understood in two respects First They were without the means wherein God offers and exhibits Christ for though God had given Christ for them he had not yet given Christ to them they had not the offers of Christ made to them in the Gospel while they were Ethnicks and strangers to the Common-wealth of Israel thus they
Annotations and they clearly hold forth the effect and fruit of Christs passion where observe a plain promise to Christ or Covenant with him about dying and making his soul an offering for sin When thou shalt make his soul an offering or as the Hebrew if his soul or when his soul shall make it selfe an offering for the second Person Masculine and the third Foeminine are in letters and sound the same so I take it the speach of the Father introduced by the Prophet speaking unto Christ that when his soul shall make it self an offering for sin then he promiseth he shall see his seed that is his issue and posterity that should be borne to him as an effect of this which words do not import that all his issue and posterity should be an immediate effect of it but he should see it he should live and survive to see it after his resurrection he should die no more but live for ever and see the fruit of his death The will of the Lord shall prosper in his hand that is he shall daily see souls brought to salvation as a fruit of his death He shall see of the travel of his soul and be satisfied As a woman when her travel is past is filled with joy to behold the fruit of her wombe so Christ should be satisfied to see a numerous issue of faithful soules begotten to God by his death And what that satisfaction is in particular he tells him it shall be the justification of many for whom he died and then he tells him how they shall be justified He saith it shall be by * Notitiâ sui his knowledge or the knowledge of him not his own knowledge taken subjectively the knowledge that he hath of God Vide English Annot. or of them but his knowledge taken objectively that is the knowledge whereby they know him and this is not a bare knowledge of Christ whereby we are justified for the devils themselves both know and acknowledge him but by knowledge is meant faith the antecedent put for the consequent because the knowledge of him is the ground of trust I shall not need to prove that knowledge is put for faith * John 17.3 John 4.42 And the words that follow are a reason for he shall bear their iniquities though in the Hebrew the word is copulative yet it is often used as a cause And if this be granted it renders a reason why he should justifie them because he did bear their sins where the persons are described whom he should justifie not all promiscuously but Believers whose sins he undertook to discharge for he did bear the sinnes of none but Believers Now let Mr. Eyre tell us why God speaking to Christ of our justification by him should say that Christ should justifie us by his knowledge or by faith in him 1. His death alone antecedently to faith did justifie those whose iniquities he did bear unlesse it were to declare his will that his death should be effectually applied only by faith and that none should have immediate benefit but expect it by faith 2. That that was Gods intention in giving Christ was the intention of Christ in dying But God in giving Christ intended not the benefits of Christs death unto any untill faith Therefore Christ died not to purchase immediate forgivenesse unto any untill faith and by consequence there was a mutual agreement The Major is beyond all contradict on because of the unity of heart and will between Christ and God therefore he intended not his death for any nor in any other way then God intended it The Minor is written as with a Sun-beam in Scripture John 3.14 15 16. John 3.14 15 16. As Moses lifted up the Serpent in the wildernesse Even so must the Son of man be lifted up That whosoever believeth in him should not perish but have eternall life For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life In which words you have a threefold cause of mans salvation 1. The principal Gods love ver 16. 2. The meritorious Christ death 3. The instrumental our faith Secondly You have a comparison between Christ and his Type in two things 1. That as the Serpent must be lifted up for a meanes of healing or else it could not heal and none would look to it so there was a necessity of Christs being lifted up upon the Crosse God must deliver him up to death and he must be considered as dying or else there is no salvation by him 2. The end that such as did look to it might be healed of the stingings of the fiery Serpent so this was the end of Christ dying that whosoever believe should not perish Now as the Scripture sheweth those stingings were deadly and none were healed but such as looked to the brazen Serpent so are the stingings of sin deadly and none are healed by Christ but such as believe Now as Mr. Woodbridge observes they were not first healed and then did look up to see what healed them but they did first look and then were healed so we have nor first everlasting life given us and then we believe but first we believe and then we have everlasting life Now to this Mr. Eyre answers nothing but denies it was the intent of the Holy Ghost to shew in what order we are justified in the sight of God but in so doing he doth not only senselessely beg the question but doth overthrow that wherein the truth and verity of the type consisted for as the brazen Serpent though endued with a healing vertue yet it healed none till he did look so though Christ as dying be sufficiently able to save yet saveth not any till he look to him by faith and in so doing doth destroy that that was the main end of God in giving Christ and of Christ in dying that upon believing we should be saved And therefore I come to the third thing considerable and that is Gods end in giving Christ and Christs end in dying both these are expressed in the same words the Son was lifted up that whosoever believeth c. and Gods end was that whosoever believeth c. where the verity of the major is confirmed that they had the same end Now the Minor is no lesse evident for if Gods end in giving Christ to die for us and Christs in dying were to limit the benefit only to Believers then it followes by undeniable consequence that untill faith none are actually justified by Christs death otherwise the benefit of Christs death is equally extended to Believers and unbelievers and if he saith faith is only a consequent condition and not antecedent then he must corrupt the Text and alter the sense of the Holy Ghost and say that God gave Christ to give eternall life and Christ was lifted up to purchase eternall life that they for whom he was so given and so died
sins was not given till received Mr. Eyre meanes by our receiving remission nothing but the comfort and knowledge of it but that interpretation will not agree with the Apostles minde for he doth not say Whosoever believe shall have the knowledge or comfort of the remission of sinnes but shall have remission of sins and that place Acts 26.18 most expressely makes it manifest for before their receiving this forgivenesse they were under the power of Satan surely they that are under Satans power are not yet pardoned what hath Sathan to do with a pardoned sinner This were a wrong to Christs satisfaction if it were accepted for a present discharge and yet they left under Sathans power but Christ himself saith those that he sent Paul unto namely the Gentiles were under the power of Sathan because they were yet under spiritual blindnesse and he is sent to turne them from darknesse to light from the power of Sathan unto God that they might receive remission of sins not that they might receive the knowledge of a deliverance from the power of Sathan they had already or the knowledge of the remission of sins but remission it self now Justification standeth in remission of sins therefore if they received it not before they were not justified Tenthly He giveth a worse answer to that place Ephes 2.12 where it is said that the Elect before Faith or spiritual Regeneration in their natural estate were without Christ without God and without hope in the world that is saith he pag. 73. before faith they had no knowledge or comfort either of Gods gracious volitions towards them or of Christs undertakings in their behalf it is such a chaffy illiterate exposition that it more befits a Green-apron-Preacher then such a Gamaliel it needs not a graine of salt but all the salt in the world will not make a savoury interpretation of it to keep it from the dunghill What were these Ephesians when dead in sins and trespasses dead in conceit only and truly alive to God and dead in their apprehensions only were they children of wrath in their apprehensions why then they were more afraid then hurt what needed they then the work of Creation the Almighty power of God that was put forth to raise Christ from the dead to raise them from this estate could no body cure this conceit with another that if they did but think all was well that thought would be to them as the Resurrection from the dead What were they without Christ in the world because they knew not Christ was there Why then let some frenzy take them and bereave them of their reason as Mr. Eyre was in this interpretation and they are un-Christed again or let them fall asleep and they are again without Christ without God without hope in the world And so they and their Christ will bid good-morrow and good-night so often as they rise or go to bed But the true scope and sense of the place is this the Apostle setteth himself to prove the freenesse of Gods grace in Christ to the Ephesians which he doth by calling upon them to remember what their former deplorable estate was in Ethnicisme when they were Gentiles in the flesh by comparing it with their happy estate since their conversion to the faith and therefore that wonderful change sheweth that their salvation is wholly of grace in their former condition they were then in the flesh that is in their natural and sinful estate as they descended from their parents in a state of sin living after the flesh in which estate they could not please God 2. They were without inward and outward circumcision they had none of the signe and seal of the Covenant of Grace of that righteousnesse that is by faith but were despised by the Jewes who gloried in their circumcision but they had not so much as this outward circumcision in the flesh much lesse the circumcision of the heart Now uncircumcision was a signe of a people that were wholly strangers to God and the Covenant of Grace 3. They were without Christ without any knowledge of Christ Christ was not so much as preached to them and they had no faith in him and so 〈◊〉 as Diodat upon the place saith they neither had union nor communion with Christ nor no knowledge of their union or communion with Christ as if they were mystically united as Mr. Eyre ignorantly or wilfully affirmeth but without union or communion they were not yet members of Christ and so they lived as it were without Christ in the world strangers to Christ at a distance from Christ Such as were sometimes afarre off from Christ and God as ver 13. declareth Calvin in Locum and as Calvine upon the place procul à Deo saluie even as farre as heaven and hell asunder and were strangers from the Common-wealth of Israel that is they were without the Pale of the Church out of which ordinarily there is no salvation and were strangers from the Covenant of Promise that is as Piscator saith Piscator in Locum the Promise of the Covenant of Grace wherein God promised remission of sins through the merit of Christ and the renewing of their hearts by the efficacy of Christ did not belong to them Dickson in Locum and as Dickson upon the words saith alieni à jure ad applicandum sibi pacta promissiones Dei they were destitute of all right to apply the Covenants or Promises of God to themselves And they were without hope in the world that is they had no hope of eternal life so Piscator haec enim nascitur ex fide for this is begotten by saith they could have no good well grounded hope for heaven Spem merit ò conjungit promissionibus de Christo nam absque his quic quid sperant homines frustrà speraent He deservedly joyned hope to the promises concerning Christ for without these whatsoever men hope for they hope in vaine Truly as he saith there can nothing be hoped for that is not promised and without the Covenant there is no Promise And without God in the world they acknowledged many gods nay knew the true God as Creator of heaven and earth but knew him not in Christ and did not worship him according to the light of Scripture and so were without all true knowledge and spiritual worship of God And from all this it followeth that they were unjustified in this estate and it destroyeth the scope of the Apostles argument to take it as Mr. Eyre taketh it only for the want of knowledge of their happy estate whereas the Apostles scope is to shew how miserable they were when in this estate how happy in the change or deliverance from it but here is no change signified by Mr. Eyre's interpretation but only their condition was the same and as good then as now only they did not know it Is it possible a man of reason should be so farre blinded or hardened to shut
as absurd to pray for pardon of sin as for the incarnation of Christ and I may adde at for an immanent act in God as to pray for predestination because if it be a thing done already then it is in vaine to pray for that that is done Jameâ— 5.15 16. but we are commanded to pray for pardon as Peter taught Simon to pray for pardon Pray that if it be possible c. And though the Elders of the Church must pray for the sick and if they have sinned it shall be forgiven them And Christ teacheth us to pray Burgess Justifi page 199. forgive us our sins Now in that prayer we do not pray for assurance only but for pardon it selfe For as Mr. Burgess hath well observed to my hand that we must not depart from the literal sense of the words without an evident necessity But the plain sense is that God would forgive our sin our Saviour minding brevity would speak his sense in the most perspicuous and clear manner that may be And it is not as he observeth so taken in other places when the Prophet Isaiah speaking of the Israelites How their land was full of Idols Isaiah 2 94. and both great men and mean men did humble themselves before them prayeth Isa 2.9 that therefore God would not forgive them can any imagine that he meant that God would not give them assurance of their forgivenesse And so Matth. 12.32 the Evangelist saith All other sins may be forgiven but that against the Holy Ghost Now in that sense other sins are said to be forgiven in which sense that is denied to be forgiven and that is denied to be forgiven not in respect of assurance but really And so as he saith when it is applied to men it is not meant of assurance For we are commanded to pray that God would forgive us as we forgive others and this last forgivenesse it not meant of assurance therefore neither is the former Ninthly Such as are under the power of Satan are not justified But all unbelievers are under the power of Satan Therefore we were not justified from the death of Christ antecedently to faith The Major is not liable to contradiction because if a man be justified he is accquitted by the Judge then what power hath the Jayler to keep him in prison neither will God nor Christ permit a soul under Satans power that is discharged from guilt that very act of Gods is his deliverance from the power of Satan The Minor is evident from Scripture which saith of the Gentiles to whom Paul was sent by special commission from Christ to open their eyes It is said that he was sent to open their eyes to turne them from darknesse to light Acts 26.83 from the power of Satan unto God that they might receive forgivenesse of sins and inheritance among them that are sanctified by faith in Christ Where it is evident that these Gentiles were Elect for whom Christ died that when he was in heaven yet appeared in a vision to Paul as he was going to Damascus to persecute the Saints And converts him and then sends him as a special Embassadour and Apostle to the Gentiles to open their eyes to turne them from darknesse to light from the power of Satan to God c. If they were from the time of Christs death justified and pardoned then they were not under Satans power for that is inconsistent with Justification and if they were pardoned already what need he send him to open their eyes to turne them from Satan to God that they might receive forgivenesse this was the end why he was sent nor can it be meant of receiving the knowledge of their pardon assurance of their forgivenesse but that they might receive forgivenesse it self And to this end also the Apostle Paul saith of the Ephesians That they walked according to the Prince of the power of the aire the spirit that now worketh in the children of disobedience intimating they were no lesse ruled and acted by Satan then other worldly men in whom he now effectually worketh Tenthly If we were justified from the time of Christs death then the Elect Jewes are already justified whom God will call in this latter age of the world But the Elect Jewes are not yet justified Therefore Justification is not from the time of Christs death The consequence of the Major will not be denied The assumption I prove 1. Such as are notingraffed as members into Christs body are not justified The Elect Jews yet uncaled are not yet ingraffed into Christs body The major is expresly confirmed because Christ is the Saviour of his body Eph. 5.23 that is only of his body that the Elect Jews are not members of his body Eph. 1.23 I prove because they are not members of his Church which is the body of Christ 2. They that are not called are not justified But the Elect Jewes are not called The Major is proved from Rom. 8.30 Whom he praedestinated Rom. 8.30 them he called and whom he called them he justified and none else and why Mr. Eyre should deny that the Apostle doth here set down the order of the causes of salvation contrary to all reason and authority I cannot imagine but that he is not able to answer the Argument and the contrary may be proved out of the Text for if in every thing else that relates to the salvation of man in this place the Apostle hath observed the due order why should we think he hath not assigned the right order of Vocation and Justification For here the Apostle setteth down the golden chain of salvation For the first cause is Gods foreknowledge not a simple prescience or foresight a foresight of approbation nor a foresight of mens faith or works but * Pet. Martyr-Bullinger Pareus Erasmus whom he thus foreknew or acknowledged loved and approved without all cause in them moving therunto whom he thus foreknew with the knowledg of approbation so as to choose unto himself by that foreknowledge so the Learned render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly whom God thus forknew he pedestinated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he predestinated that is certainly appointed and ordained unto the end by certain means he did infallibly ordain them unto glory as the end and appoint the means conducing to that end namely Christ and Faâ—th and whatsoever is needful to salvation Now when the Apostle speaketh thus who can judge but he meanes a special order in this place Thirdly in the next place he setteth down the means and that is effectual Vocation Whom he predestinated them he also called that is called them unto faith Fourthly Whom he called them he justified that is pardoned for Christs sake apprehended by Faith And lastly Whom he justified them he glorified under which is comprehended Sanctification which will end in glory which is the last link in this golden chaine and it 's against all reason to think the Apostle
not justified by what we can do but we are all thus guilty before God therefore in his sight shall no flesh living be justified He speaketh there a Justification in foro Dei in the sight of God 2. If faith do only declare that we are justified then Paul did not say true in denying that by the works of the Law or holinesse we are justified for if he spake of a declarative Justification he had no reason to deny that we are justified by the works of obedience done to the Law for works of Sanctification do evidence this 1 John 2.3 4. 2 Cor. 5.17 1 John 3.14 1 John 3.24 Rom. 8.13 14. 3. If when the Scripture saith we are justified by faith be meant only we are declaratively justified by faith then we may as well say we are elected by faith as justified by faith because faith will as truly evidence Election as Justification hence we are commanded to make our Calling and Election sure 2 Pet. 1.10 but the Scripture saith not we are Elected by faith or through faith but chosen unto saith therefore faith hath an influence into Justification though not into Election and something more is intended then a declarative Justification 4. Then Faith is not a believing on Christ for pardon but a believing on Christ because I am pardoned and if so then an Axiom or Proposition according to Mr. Eyre is the object of justifying faith contrary to all the * Actus credentis non terminatur ad axioma sed ad rem fatentibus Scholasticorum clarissimis Amesii Medul Theol. l. 2. c. 5 24. Orthodox who make Christ or the mercy of God in Christ the object of Faith 5. Then Faith may be necessary to Consolation but it is not necessary to Salvation contrary to the Scripture which saith that salvation is the end of Faith and we believe unto the saving of our soules 6. This inverteth the order of the Gospel for that commandeth us to believe that we may be justified this saith we are already justified therefore we must believe The Scripture saith We are justified by faith This opinion as Mr. Woodbridge observeth maketh us to be faithed by Justification 7. Then it is not lawful to pray for pardon of sin but for assurance the vanity of this is before discovered But Mr. Eyre will object that when the Scripture saith We are justified by faith the meaning is by Christ taking faith objectively and exclusively To which I answer that we deny not faith to be taken objectively if you speak of the matter of our righteousnesse but that therefore faith is excluded and that the object justifie without the act I deny and prove thus First It conduceth much to the beliefe of this truth that faith is to be taken subjectively with connotation to its object or that faith subjectively taken is not excluded from Justification because the letter of the Scripture expressely in many places affirmeth that we are justified by faith Secondly I conceive the matter in controversie between Paul and the Justiciaries was not only precisely and abstractively considered what is the matter of our righteousnesse that God requires for our Justification for then his direct answer had been the righ eousnesse of Christ excluding faith for faith is in no sense the matter of our righteousnesse for which we are justified for then faith and works had not been opposed and we were then justified by works but I conceive the question was what was the matter of this righteousnesse and how is this ours as app areth by his answer Now if the righteousnesse of Christ be the matter of Justification and is made ours by imputation antecedently to faith the Apostle did impertinently adde faith in the answer to the questions that we are justified by faith in Christ if that be excluded from applying Christs righteousnesse for he is not speaking here of a declarative Justification what shall evidence it to my conscience and give me knowledge of it but what justifieth me and seeing it is something without done for me and imputed how is it mine not how is it known to be mine Therefore faith is not exclusively taken Thirdly If when it is said we are justified by faith in Christ the object is understood by the act excluding the act then why is it that in most places where Justification is spoken of that the object and the act are both expressed if by the object and act the same thing be intended Fourthly It is not probable that the Apostle in such a weighty controversie wherein he did desire to speak clearly and had most reason to speak clearly rather then elegantly and obscurely should take the act for the object if the act had no influence into Justification neither as the matter of Justification nor the instrument to apply it for danger might arise and is given by such an expression to ascribe something to faith in the point of Justification if his intent were to exclude it therefore he intended not to exclude it hence we justly ascribe instrumentality unto faith in applying Christs righteousnesse to Justification Fifthly If Abrahams faith by which he was justified was subjectively taken for the grace of faith yet relatively considered to its object then our faith that are the children of Abraham is so taken in the point of Justification this inference shineth clearly like the Sun at noon-day But Abrahams faith was subjectively taken with relation to its object Therefore The assumption is proved from Rom. 4.3 Rom. 4.3 For first besides the letter where it is said that it was imputed to him for righteousnesse that is his faith believing on God so that faith is described vers 17. in many excellent acts of that faith ne ther of which can in propriety of speech be applied to Christs righteousnesse and why the Apostle should impertinently break out into many expressions in the commendation of his faith as a grace when he is treating of the point of Justification and stirre up us to the imitation of the like faith telling us that it was written for our sakes that it was imputed to him for righteousness and that our faith believing on God that raised our Lord Jesus from the dead shall be imputed to us for righteousnesse if we so believe if faith hath no hand in Justification to apply Christs righteousnesse to that end I can no way rationally imagine Sixthly Nor can I see any supereminent excellency in that grace above all other as the Scripture expresseth and Divines acknowledge if its noblest effect of Justification be denied but as works of Sanctification do as evidently declare Justification as Faith as I have shewed so the grace of love farre excelleth it in other respects Therefore is it not exclusively taken in the point of Justification Seventhly Besides in Rom. 4.5 it is said That to him that believeth his faith is imputed for righteousnesse where something belonging to the Believer is called his to wit the act of
effect of Gods eternal purpose and a fruit of Christs death which shall infallibly in Gods due time be wrought Now all Gods purposes of grace are free Secondly I make not Faith the matter of our righteousnesse for which we are justified but ascribe that to the active and passive obedience of Christ Thirdly Though Faith be our act yet is it Gods gift and therefore salvation is no lesse of grace though by Faith then if it were without it and if it be an instrument helping the principal Agent yet being wholly wrought by God and all the efficacy and activity that Faith hath it hath it not by any thing intrinsecal to it but extrinsecâ—â— and by Gâ—d◠〈…〉 the Covenant of Grace and merciful aâ—ceptance oâ— it this â—o way obscâ—â—eth the grace of God and therefore Paul â—â—â—th â—he inheritance is therefore by faith that it might be of grace and Rom. 4.16 Ephes 2.8 By grace ye are saved through faith it is the gift of God Faith it is an emptying soul-humbling and a Christ-exalting grace it renounceth all its own righteousnesse it goeth out of it self into another relieth wholly upon Christ for righteousnesse and receives heaven as an almes and all from God as a free gift and the more faith there is in any the lesse pride and resting upon any thing in our selves Therefore hereby the grace of God is no way the lesse free though that be the instrument to apply Christs righteousnesse unto Justification Fourthly we do not make Faith an antecedent condition moving and inclining Gods will to receive us into Covenant with himself but we make it antecedent to our being admitted to partake of the benefits of the Covenant CHAP. IX Shewing how weakly he hath defended himselfe against the charge of Antinomianisme and likewise manifesting that the Authors brought by him in defence of his Errour do some in the same place and most of them joyntly bring in evidence against his cause MAster Eyre Page the 19th complaineth that his Doctrine is called an Antinomian Error pag. 19. which is somewhat like the temper of such evil men pag 27. which the world is too full of that are more ashamed to be thought to be evil then to do it And he saith if it be an Error it is an Anti-evangelical Error Is not this a good * Incidit in Scyllam c. choice to choose rather to be accounted a corrupter of the Gospel then an enemy to the Law which is by so much the greater sin as the Gospel excelleth the Law and although I willingly grant and judge his Error to be diametrically opposite to the Gospel yet if the Antinomist be cast into his right tribe he will derive his pedigree from this Anti-evangelical principle and therefore this childe will lie at his door still but he purgeth himself from this crime by saying that it hath been an old designe of Satan to blast the truths of God with odious nick-names This I acknowledge and he verifieth it himself by stiling the Doctrine of Justification by Faith to be a joyning in confederacy with Papists Socinians and Arminians for such he maketh all that distâ—r from him and enemies to the free grace of God yet he will not see this beame in his own eye when he can see a mote in his brothers 2. He saith that by all the Diagnosticks which Divines have given us to discerne between Truth and Error it hath the complexion of a saving Truth by which I am contented to try it and let me bear the blame of it if the beauty of that complexion vanish not at the warme breath of the nexâ— Argument as much as Jezabels painted colour faded when the heat did transforme her again into her first deformity I admit of the rule that he giveth to try it by That Doctrine which gives most glory unto God in Christ is certainly true and the contrary is as certainly false Now let such as he saith that are least in the Church judge which opinion giveth most glory unto God his or ours Either his which asserteth That an Infidel and an ungodly person * Mr. Eyre p. 10. so remaining under the reigning power of sin even while he lieth like a swine wallowing in the mire of sin committing uncleannesse and that with greedinesse yea in the very act of it if an Elect person he was justified from * Page 64. eternity in the decree of God and from the time of * Page 67 68. Christs death being united to him because they were then in him as a * Page 7. common person and so while they are thus in their * Pag 60 61. unregenerate estate being thus considered God beholds them as righteous persons perfectly righteous and accordingly dealeth with them and Divine Justice cannot charge them with the least sin nor inflict upon them the least of those punishments which their sins deserve so that while they are thus they have as much * Master Eyre page 122. right to salvation as ever they shall have though they may by faith have more knowledge and comfort of their happinesse yet they have no more right nor is their estate changed before God upon believing as to Justification but only their former blessednesse is made * Page 66 evident to their consciences This is the soile of that brutish opinion and although in so many words together Master Eyre * Page 76. hath not expressed his minde yet it is fairely without any wrong to his opinion without wire-drawing per fidiculas consequentiaruâ— by threeds of consequences which he disclaimes collected as may appear by comparing it with the places quoted in the Margin Now we hold and maintaine God purposed in his eternal decree to justifie his Elect in time to that end he sent Christ in the fulnesse of time to die for their sins that a full satisfaction might be given to his Divine Justice as a foundation of Gods gracious act of Justification which is not immanent but transient and now by Christs death the price is paid and we are meritoriously redeemed but it was the will of the Father and the Son that none should have actual benefit as to a present discharge from the guilt of sin untill faith which faith is not the effect of free-will but a certaine effect of Gods decree and fruit of Christs death which shall be given to all the Elect for application of the righteousnesse of Christ and his satisfaction unto their actual Justification By which faith we are united to Christ and so partake of the saving benefits of his death Now let the Reader judge which giveth most glory to God in Christ his or ours First Doth he ascribe the whole work of salvation to the grace of God and the meritorious purchase of Jesus Christ so do we Nor Secondly Do we as he falsly accuseth us make men moral causes of their salvation let him prove it if he can Thirdly Nor do we
his person are removed for the merit of Christ but then you fraudulently withold the latter part of the sentence which makes against you as he did that cited Scripture to Christ but not by vertue of that signal promise of the Gospel He that believeth shall be saved for the effects of Gods anger against the sins of the Elect are not removed by vertue of that promise till he actually believe for hence the Elect have no consolation till faith Now if you say he meant our Justification was not evidenced to our consciences till faith and that is all he meanes Ruth Apol. Exercit. p. 44. Hear what he saith Pag. 44. Dicent ergo Arminiani nos hîc Justificationem sumere pro sensu notitia Justificationis remissionis ideòque homines fide Justificantur idem valet ac homines tum demum Justificantur quandò credunt hoc est sentiunt se justificari cum anted essent justificati Nugae tricae Siculae Nam justificari plus est quà m sentire se justificari Nam 1. Est actus Dei absolventis terminati in conscientiam hominis citati tracti ad tribunale tremendi Judicis qui actus ante hoc instans non terminabatur in conscientiam 2. Deus hoc actu certum facit conscientiae citati innitenti fiducialiter in Christum jam etiam in Christo plenam expiationem omnium peccatorum factam Ipse peccator actu fiduciali recumbit in Christum sufficientem Salvatorem credentium at verò actus Dei terminatus in nos non potest esse nudus sensus illius actûs quis sanus ità argumenta retur cui paulò magis sobrium est sinciput The Arminians will say for against them he principally dealeth in that Book and therefore opposeth an Arminian condition of faith and not ours that we take Justification for the sense and knowledge of Justification and pardon and therefore to say men are justified by faith it is as if we should say that men are then justified by faith when they believe that is when they perceive they are justified when as they were justified before These are but fables and trifles for to be justified is more then to know we are justified For First It is the act of God absolving terminated in the conscience of a sinner cited and drawn to the tribunal of a dreadfull Judge which act before this instant was not terminated upon the conscience Secondly In this act God assureth the conscience of a sinner cited to his barre fiducially trusting upon Christ that now a full expiation is made of all his sins Thirdly The sinner by a fiducial act relying upon Christ as a sufficient Saviour of Believers But the act of God terminated upon us cannot be a bare sense or knowledge of that act what sound man that hath a sober brain would so reason And immediately followeth Quamvis itaque in mente Dei peccata c. Although therefore sins were remitted in the minde of God from eternity where let the Reader observe he is speaking against the temporal and conditional decrees of Arminius making God to elect upon foreseen faith yet is not a man justified from eternity that is declared to be just in Christ in his conscience when he is cited to Gods tribunal where he taketh declared to be just for a transient act of God terminated upon the conscience fotgiving and declaring this forgivenesse and not for a bare knowledge of this by a reflex act of faith for although that act of justifying in God note an immanent and an eternal act of God yet notwithstanding that act is not the whole integral and formal reason of the Justification of a sinner of which Paul in his Epistle to the Galatians and the Scripture speaketh Formaliter enim justificare c. For for God formally to justifie is to declare actually to wit in a judiciall act that the guilty sinner trembling before his Judge now hath the benefit of eternal absolution and now first of all and never till now that the effects of his divine displacency against their sins do now cease by vertue of that divine promise wherein Christ and all his benefits and an actuall right to the Kingdom of God and the dignity of Adoption or Son-ship are promised to the Beleever Indeed he saith Pag. 43. N. 20. that faith is not the instrument of Justification actively taken as an immanent eternal act of God for no man saith he by believing doth make God to have a will not to punish sin or to have a will to love us which the Arminians plainly make and therein he saith true yet he maketh faith the instrumental cause of Justification passively taken as a declared act of God terminated upon us as that place declareth and in expresse words in pag. 37. Ruther Apol. Exer. p. 37. which Mr. Eyre in his 32. pag. of his Book when he boasted that Master Rutherford made the opinion he did oppose the chief of the Arminians and Socinians and Papists Errors could not be ignorant of for he there maketh faith the organical cause of Justification In that place he saith the Arminians would desire nothing more then this that remission of sin is not before actuall faith And that the Remonstrants in their Apology do say that nothing is more false Socinus part 4. de Salv. c. 10. then that men have sinnes remitted before they believe in which they make Socinus more plausible who saith that sinnes cannot be forgiven by an act of believing if they are remitted before they believe and Bellarmine who hath these words how is that faith true whereby I believe my sins are forgiven if while I therefore believe they are not forgiven but are to be remitted by the act of faith because every object is before his act so the Remonstrants urge to which he saith I would have these three acts distinguished 1. The act of satisfying for our sins performed by Christ and of reconciling us to God 2. The act of God the Father accepting it wherein he doth acknowledge that he is abundantly satisfied for all the sins of the Elect. 3. The act of Justification cui fides subordinatur tanquam organica causa to which faith is subordinate as an organical cause in all which Mr. Rutherford meaneth nothing but this that God did not take up a new volition but sins were intentionally pardoned from eternity Ruth Apol. page 4. which yet in his judgement is not justification for pag. 43. Homo non est justificatus ab aeterno quia homo non est ab aeterno homini credenti non sunt remissa peccata ab aeterno qumiam non estab aeterno nam justificatio remissio hoc sensu-non sunt termini diminuentes A man is not justified from eternity because a man is not from eternity sins are not remitted to a Believer from eternity because he is not from eternity and Justification and Remission passively taken are not termini
grace of God to wit Faith whose scope and object is God the Father by the intervention of the propitiation of Jesus Christ A second Scripture is Gal. 2.16 We knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have believed that we might be justified by the faith of Christ and not by the works of the Law where Mr. Eyre's glosse to evade the force of this Scripture is that the phrase that we may be is as much as that we may be manifested and declared and know that we are justified To this I answer that the Apostle is not speaking here of a declarative Justification but of a Justification real before God therefore when he speaketh of not being justified by the Law he meaneth not a declarative Justification and therefore when he speaks of Justification by faith he means not a declarative Justification for then the opposition is not ad idem for look in what sense he taketh it in the first member of the opposition it must be taken in the same sense in the latter member but it is nor meant of a declarative Justification in the first therefore neither in the latter For that neither was the question between the Apostle and the Justiciaries nor could the Apostle say with truth that works do not evidence Justification As for Justification in foro conscientiae it is not Justification properly but the knowledge and assurance of it Justification is to be considered as an action of God for it is God that justifieth The Apostle giveth an account why he and the believing Jewes did believe in Christ for Justification because they knew that they could not be justified by the Law Now there is no way but by the Law or by faith in Christ therefore they did beleeve in Christ where Justification by the faith of Christ is made the finall cause of their believing Now if they did therefore beleeve that they might be justified how can that that was the end of their beleeving evidence that they were justâ—fied already before they did believe and here let the Reader observe that both the act and object is expressed and if as Mr. Eyre ordinarily understands the object by the act why are both expressed Therefore the grace of Faith relatively considered as apprehending Christs righteousnesse is that by which we are justified The third Scripture being Rom. 8.30 I have already vindicated in my tenth Argument against eternall Justification A fourth place which he hath abused is Rom. 4 22. where it is said that it shall be imputed to us if we beleeve that is faith in Christ shall be imputed to us for righteousnesse as it was to Abraham for there is but one way whereby both he and we are justified Mr. Eyre's answer is That this particle if is not conditional but declarative and so he taketh the meaning to be this Hereby we may know and be assured that Christs righteousnesse is imputed to us if we beleeve where observe that he wrongeth the scope of the Apostle which is to encourage us to beleeve as did Abraham from the good effect of it for hereby righteousnesse shall be imputed to us if we beleeve he speaketh of a future mercy to be obtained and Mr. Eyre telleth us of an assurance that we shall have that it was done already where he changeth the time past for the time present and so overthroweth the Apostles scope and putteth a declarative sense upon the words for a conditional This is not to interpret Scripture but to suborn the Spirit to serve his own turne And hence I argue against him If the imputation of righteousnesse be a thing that is not already but shall be imputed if they beleeve then the particle if is not declarative but conditional But the imputation of righteousness is not a thing then done but was to be done Therefore And for this the words are plaine it shall be imputed if we believe A fifth Scripture is Acts 10.43 To him give all the Prophets witnesse that through his Name whosoever believe shall receive the remission of sins He saith it is not said by believing we obtain remission of sins and a little after we obtain remission by Christ but we receive it by faith I answer There is an ambiguity in the word obtain if by it he understand we do not merit purchase forgivenesse we grant it for whoever made the instrumental the meritorious cause of forgivenesse of sins but if by it he understand a receiving the remission of our sins through Christ which then and never till then was received we say thus forgivenesse is obtained by faith as a cause to apply Christs righteousnesse for Justification nor is this receiving a receiving of the knowledge of remission as a thing before done and the knowledge of it only now obtained by faith for it is said that by faith we receive remission not the knowledge of remission all the Prophets testifie this we receive remission not the sense of the remission of sinnes Therefore Mr. Eyre's interpretation is contrary to all the Prophets witnesse Besides were we justified from eternity as Mr. Eyre wil have it when by Gods eternal act this remission was given it had been an injury to God Besides an improper speech to say All that beleeve shall receive remission They should have said ye were remitted before if ye beleeve ye shall know it The sixâ—h Scripture is Acts 13.39 By him all that believe shall be justified from all things from which they could not c. He saith that this sheweth the excellency of the Gospel above the Law and that here is nothing at all of the time of Justification though he affirme that he that believeth is justified yet it followeth not the Elect are not justified before faith much lesse that a man is justified by the gracious act or habit of faith I answer let it be granted he commend the Gospel-sacrifice for sin above the sacrifices of the Law yet he saith that by obtaining the Law they could not be justified and what they could not have by the Law or any sacrifice therein offeted that may be obtained by Christ through faith where if his purpose were to exclude faith from Justification he might have said only by him we are justified from all this from which ye could not be justified by the Law of Moses but he describeth the persons and the condition expressely and if Believers only are justified then unbelievers are not and faith is necessary Therefore though we be not justified by it as the matter of our righteousnesse yet as the instrument to apply it and the Apostles limiting this to Believers were vaine if unbelievers also were the subjects of it A seventh Scripture to which he hath done violence is 2 Cor. 5.21 where Christ is said to be made sin for us that we might be made the righteousnesse of God in him where this is made the finall cause why
Justification to be effected by it as an inherent grace only it puts the subject into a capacity of being actually justified by the righteousnesse of Christ according to the tenour of the Covenant 2. Faith doth not justifie as a Work but as an instrument to apply Christs righteousnesse 3. Though Faith be a Work it is not ours but Gods and therefore none of our Works justifie 4. Though there be a priority of nature in Faith unto Justification yet there is not any priority of time but the same moment that Faith is wrought we are justified Sixthly That Interpretation of any phrase of Scripture which involveth a contradiction is not to be admitted but to say Faith is a passive condition that doth morally qualifie us for Justification implies a contradiction I subscribe the Major with both hands and should be loth such a pouring showre of contradictions should fall from my pen as have done from yours which were enough to drown the reputation of a man that would be counted one of the more manly sorts of Divines And I deny your Minor it implieth not a contradiction to say Faith is a condition of Justification Your proof is this to be both passive and active in reference to the same effect is a flat contradiction Now that is active which is effective which contributes an efficacy whether more or lesse to the production of the effect a condition hath not the least efficacy I answer therefore it is peccant against the Law of opposition for iâ— is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Praedicatum non disponitur cum subjecto secundum eandem subjecti partem naturam For faith is active and pâ—ssive in a different sense if you take faith in genere physico it is actâ—ve if you take it in genere moris it is passive for it is only a condition making us câ—â—â—ble according to the Covenant of Juâ—â—ification not meritoâ—â—ously deserving or by it self effecting Justification but it is not aâ— the same time active and pâ—â—sivâ— in genere phisico nor active and passive at the same time in genere moris and therefore here is no contradiction Besides faith as it is an act it is active and some way helpeth the agent not that God needeth it but because he will not justifie us without it but in regard that this is a receiving it is equivalent to suffering and is a going out of our selves renouncing our own righteousnesse and so is rightly judged passive though formally it be an action yet virtually it is but a passive reception In the next place we shall consider his Arguments which he bringeth in the 14th Chapter to prove that there was no Covenant between the Father and the Son to suspend the effects of his death untill faith and that it was the will of God that his death should be available to the immediate and actual reconciliation and Justification of all the Elect antecedent to Faith Now because these Arguments are his Triarii his Souldiers in the rereward in which he puts most confidence if we can but rout these the day will be our own His first Argument runs thus There is no such Covenant doth appear Ergo there is none A negative Argument I acknowledge in matters of great consequence is availeable Therefore I deny his Assumption and all those Scriptures which promise Justification upon believing and that limit the benefit of Christs death unâ—ill faith is proof enough to prove there was a Covenant between the Father and Christ to suspend the benefits of Christs death untill faith but because he will see the place we referre him to Isa 53.10 When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand He shall see the travel of his soul and be satisfied by his knowledge shall my righteous servant justifie many for he shall bear their iniquities Mr. Eyre acknowledgeth this place holds forth the Covenant between God and Christ about the effects of his death if you take the words as a prediction of the Prophet they hold forth a promise of God to Christ of the fruit of his death when God should make his soul an offering for sin or when his soul shall make it self an offering for sin for the words will bear it Now this promise is virtually a Covenant and doth not limit the benefits of his death to the present time but first presupposeth this work to be done and then as a fruit of this he shall see his seed not all his seed presently but he shall see it and prolong his dayes the pronoun is wanting and therefore the words have a twofold sense given them some expound them of Christ who after his Resurrection should die no more others of his issue and race of the Saints and say the Authors of our English Annotations the ancient Greek and old Latine go both that way and so take the meaning he shall see his seed that shall prolong its dayes with a supply of the relative and if so this maketh clear against Master Eyre But however take it which way you will there is enough to evince it He shall see of the travel of his soul and be satisfied that is he shall see that as the fruit and effect of his death which shall give him full content he shall be much refreshed and gladded as a woman after hard travel that seeth the fruit of her womb and he shall live to see it And then follow the words which are the words of God delivered as in his person for Christ was not the Prophets servant But by his knowledge shall my righteous servant justifie many that is by the knowledge of him not his knowledge taken subjectively but objectively that is the knowledge whereby they know him where knowledge is put for faith as This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent and so Paul counted all things loss for the excellency of the knowledge of Jesus Christ his Lord. Now here God describeth how Christ shall justifie many by his knowledge or by faith on him Whence I argue If God in the Covenant made with Christ did mention faith as a means by which he should justifie many that is all his seed that should be the travel of his soul then was there such a Covenant that the fruits and benefits of Christs death should not be enjoyed untill faith for it is added that he shall bear their iniquities not that this should be a present discharge but to signifie that none else but Believers should be pardoned because he shall bear their sins and theirs only but if they be justified before faith then he beareth the sins of unbelievers and so unbelievers and Believers are the subjects of Justification contrary to the Scriptures But God made such a Covenant and made mention of Faith in it as a means whereby he should justifie
scimus hyssopum singulari purgandi excoquendi efficaciâ pollere Itâ Christus Spiritu suo vice aspergilli utitur ad nos sanguine suo abluendos dum seriò poenitentiae nos sensu afficit dum excoquit pravas carnis nostrae cupiditates dum pretioso justitiae suae colore nos tingit and without these ceremonies thus performed the atonement was not available Sixthly if it be the Will of God that the death of Christ should be available for the immediate reconciliation of some of the Elect without any condition performed by them then it was his will that it should be for all of them But it is the Will of God that it should be available for the immediate reconciliation of some of the Elect viz. infants or else they cannot be reconciled I answer Mr. Eyre is hardly put to it that he must run to the Philistins to sharpen his goad this argument is taken from Suarez who argueth against faith in general upon this ground because Infants are justified without it Now this argument proveth if it proveth any thing at all that we are justified without it and not before it and so believers are not the sole subjects of justification as Mr. Eyre elsewhere affirmeth but the case of Infants is not to be urged in most questions especially when we are speaking of what God requires in those that are adulti of age unto salvation but I deny his minor and affirm that Infants are not united to Christ without saith they are saved by faith as well as we Thus * Zanch. 5. Tom. in Com. in Hoseam p. 28. Zanchy Vt uniamur huic capiti Christo Spiritus propriae fidei per sese omnibus ipsis etiam parvulis pernecessarius est justus enim ex solâ fide suâ vivet non alienâ assensus autem propriae voluntatis omnibus adultis est necessarius c. ac proinde etiam parvuli quodammodo sibi ponunt hoc caput cùm Spiritu fidei interno in hoc caput donantur That we may be united to Christ the spirit of a mans own faith by it self is necessary to all yea to Infants also for the just shal live by his own faith not by another mans but the assent of our own proper will is necessary to all that are of age And a little after he saith and therefore also Infants do in a manner appoint themselves this head when they are given unto this head by the internal Spirit of faith So also learned * Rivet ad vers Babyl Jesui Tom. 297. p. 254. Rivet Agnoscimus Deum in Infantibus supplere quod deest propter aetatis imbecillitatem internâ Spiritûs sui operatione qui fidei semen in ipsis ingenerat vi suâ eis applicat meritum Christi cujus suo tempore in eis sensum est excitaturus We acknowledge that God supplyeth in Infants what is wanting through the weaknesse of their age by the internal work of his Spirit who engendereth a seed of faith and by his power applyeth the merits of Christ to them whereof he will raise up a sense in his time therefore I acknowledge there is at lâ—ast wrought in them semen fidei a seed of faith by which they become members of Christ and that relation which is in their faith to Christâ— merits is the instrument by which they obtain remission of sins and without which they could not be saved nor may this seem strange seeing we grant that in men grown up they are meerly passive in the first work of grace their understandings and wills no wayes concurring antecedently to this work and seeing it is a work wrought in us without us why may not children be capable of this Besides if Adam had stood even Infants before the use of reason had been sanctified and Christ was so from the wombe and John Baptist and Infants received the seale of the righteousnesse of faith and are they capable of the seal of the righteousnesse of faith and not of faith And therefore though they have not the use of knowledge this hinders not a seed and work of faith they have not actual reason yet they have reasonable soules and when it s said that faith cometh by hearing it is to be applied to persons that are of age to whom the ordinary meanes to beget faith is hearing of the Word preached Seventhly if it were the Will of God that Christ should have the whole glory of our reconciliation it was his Will that it should not in the least depend upon our works and conditions because that conditions will share with him in the glory of this effect and our salvation would be partly of works and partly of grace partly from Christ and partly from our selves nay it would be more from our selves then Christ Ans I shall here distinguish upon conditions A condition is either strictly and properly taken for an absolute condition required on our parts performed by our selves without the help of grace no way given and merited by Christ upon which the effect of Christs death should depend as a cause of the effect if not deserving yet at least-wise obliging God to give the effect such a condition would indeed share with Christ and the honour of our salvation would be ascribed partly to our selves and partly to Christ nay we should be more beholding to our selvs then to Christ because notwithstanding all that he hath done we might have been miserable unlesse we had by the liberty of our Will and improvement of our natural abilities performed this condition but we deny and abhor such a condition as derogatory to Christ Secondly a condition may be taken in a lesse proper sense for an Evangelical condition appointed by God to suspend the benefit of Christs death till the condition be performed which condition is not the fruit of free-will but the absolute purchase of Christ and the free gift of God and shall be infallibly given in the Lords due time to all for whom Christ died effectually to apply the benefit of his death unto justification this condition we acknowledge nor is it any wrong to Christ for it is not the matter for which we are justified and it is the fruit of his death and freely wrought by his own Spirit and the death of Christ is not rendered the lesse certain or effectual but as absolutely effectual as if the effects were already enjoyed Eighthly If it were the Wil of God that his people should have strong consolation and that their joy should be full then it was his Will that their reconciliation should not depend upon conditions performed by themselves I answer that the consolation and joy of Gods people is no whit lessened or abated by this condition before explained for their salvation is as firme and sure as if that condition were not required for they are not left to perform the condition by natural strength as for the condition which Calvin opposeth it is a condition of works