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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30977	The genuine remains of that learned prelate Dr. Thomas Barlow, late Lord Bishop of Lincoln containing divers discourses theological, philosophical, historical, &c., in letters to several persons of honour and quality : to which is added the resolution of many abstruse points published from Dr. Barlow's original papers.	Barlow, Thomas, 1607-1691.	1693 (1693)	Wing B832; ESTC R3532	293,515	707

justification of Abraham the Father of the faithful and all his Sons are justified in his likeness The Works of the Ceremonia and Judicial Law were in his Justification excluded for there was then neither of those Laws But the Apostle in Rom. 3. doth exclude the works of the Moral Law in the Business of Justification Yet in ver 31. of that Chapter 't is said Do we then make void the Law through Faith God forbid Yea we establish the Law But now the Ceremonial Law is not established by Faith for it is abrogated Moreover others of those Writers tell us That our first Justification is by Faith but our second Justification is by Works But what they call by that Second is Sanctification and not Justification And some of them say we are justified by the Works of the Moral Law but not by those Works ' which go before Faith but those which follow it and spring out of it But we say That Believers sin afterward and so cannot be justified by any Works afterward Their Good Works after Faith are imperfect And if we should suppose they were not yet those Good Works which follow Faith cannot satisfie God for any sins committed before it And for one Sin committed before Faith God may justly condemn a Man though he be holy afterward For every man doth owe God full Obedience to the utmost of his power in every moment of his time See Pauli Testardi Synopsin naturae gratiae who acutely and well handles the Doctrine of Justification by Faith Thesi 194. Imperium pot st●tis Supremae non sol●m civilia sed sacra Complectitur POtestas here is not taken for power in the Abstract but in the Concrete for the Person who hath this power vested in him Thus the word is used in Lucan Discubuere Reges Majorque Potestas Caesar adest So St. Austin useth it De verbis Domini in Matth. Serm. 6. Si aliud Imperator aliud Deus jubeat Major potestas est Deus So S. Paul takes it in the 13th of the Romans where the Persons are clearly brought in claiming obedience as the higher powers Now as to these Persons having power in things Sacred we are to consider things as Sacred in a double manner 1. Ex Naturâ suâ So God and every Person in the Trinity is Holy Not by the force of any Law or Institution but of themselves and their own Nature And of such Sacred things we do not speak 2. Some things are Sacred ex Instituto Divino So under the Law the Priests Tabernacle and first Fruits were Holy and things Consecrated to God 3. Some things are Sacred ex instituto humano and these are things which are not so in their own Nature but are so by the intervening of Authority And such things according to the Civil and Canon Law are 1. Tempora Sacra as dies fasti and solemn Seasons for some weighty Causes Consecrated to God 2. Holy places as Temples 3. Personae Sacrae as Ministers of the Gospel 4. Res Sacrae As Holy Vessels Vestments the Revenues of the Church and things Dedicated to God Things are said to be Sacred if they are separated from a Profane to a Sacred use So R. David Kimchi on Isa 56.2 Diem Sanctificare est à profanis usibus separare And the Holiness of any thing is effectively as from its productive Principle by the Action of him who did separate it from a profane use to the use of the Church and by giving it transferr'd his Propriety to God But formally it consists in the Habitude and Relation which it hath to God its Possessor and to Holy Uses namely of the Church and to Holy ends the Glory of God and good of Men. So that these things have no absolute or inherent Holiness in them but only a relative one Now we say that the Supreme Power doth intra ambitum suum take in these things This is proved by Grotius in a Book by him Writ for that purpose which may be consulted as likewise Hooker in the 8th Book of his Ecclesiastical Policy and Paraeus on the 13th of the Romans And here we affirm first that Sacra Tempora are subject to the higher Powers But Times are Holy in respect either of Divine or Humane Institution 1. Of Divine as the Sabbath and such Days were appointed by God under the Old Testament And the Magistrate had no power to alter such Times nor suffer any so to do This is clear out of Eusebius on the Life of Constantine the Great the Theodosian Code and the Novels And so as to other Festivals The Maccabees made some solemn Festivals to be observed At the Observation of which Christ was present St. John 10.22 And as to things given to God they cannot be alienated The expression of giving things to God is used 1 Chron. 29. And in the Charters where the Religious use of things is specify'd the Style is Concessimus Deo Now the propriety by such Donations is in a special manner transmitted to God So Sacerdos is call'd in Scripture a Man of God And the Temple set apart for him the House of God And Christ calls it so My House is called the House of Prayer And the Sabbath is called the Lord's Sabbath the first Day of the Week the Lord's Day The Propriety is according to all Laws transfer'd to the Donatarius See for this the 167th Rule of Law in the Digests de Regulis Juris non videntur data quae eo tempore quo dantur accipientis non ●iunt And here we say that the Chief Magistrate hath no power to alter things wherein God is the Proprietary Quod meum est sine facto meo ad alium transferri non potest saith the Rule of Law But yet we say that Imperium potestatis supremae sacras personas actiones sacras Complectitur For First Sacred Persons may be considered as Members of the Commonwealth and so they are all subject to the higher Powers And Secondly As Members of a Church and so they are subject too to those Powers even in Ecclesiastical things However the Papists deny this to prop up the Supreme power of their Popes But here we must consider that in Ecclesiastical Persons there is a twofold Power 1. The Power of Order which by their Function they have to Preach God's Word Administer the Sacraments and confer Orders And this Power is wholly Spiritual and derived to Holy Persons from Christ independently on any Secular Power This Power Christ gave to his Apostles and they to others whether Secular Powers would or no So that the Secular Magistrate cannot be said to Confer this Power nor to exercise the proper Acts of it Nor can he Ordain a Presbyter or give the Sacrament But yet even as to this Power Sacred Persons may be said thus Magistratui subjacere First As he may compel them to do their Duties and to execute their Spiritual Functions if they are remiss Secondly As

Sins to provoke him to leave us to their Wills whose Mercies are so cruel but that he will give us Grace so thankfully to live under the sense of past favours as to make them sure pledges of future Mercies He concludes with an indication of the particular Motives which most probably induced that Bloody ●arty to such a desperate and unheard of attempt as this Gun-power-Treason which he thus lays open When that mischevious Party saw that all the black Designs they had hatch'd ever since the Reformation came to nothing that particularly all their wicked Contrivances against the Life of the late Queen Elizabeth in order to bring in the Queen of Scots tho' they had endeavour'd it by Poyson Stabbing Pistol open War Rebellion c. proved successless and when they saw King James in quiet possession of the Throne and consider'd his great Learning and Zeal to the Protestant Religion to be of invincible proof against all their deluding inticements to the contrary they lost all patience and by a new and unparallel'd Villany resolved to dispatch him and his Kingdom too in some sence with one single blast of Hell bred Gunpowder That since he would not favour their Religion he not never a Patriot in his Great Council might be left alive to oppose it But that which added fuel to their Rage and blew their fury to such a heighth that it could no longer forbear flashing out against that good Prince their lawful King was says our Prefacer a publick protestation he made before his Principal Lords both Spiritual and Temporal and declared to all the Judges the Lord Chancellour and all the Great Officers of State in the Star-Chamber 12 Feb. 2 Jacob. Ann. 1604. as appears by Judge Crook's Reports Printed 1689. Part 2. Ann. Jacob. 2. pag 17. and by Sir Francis Moor's Reports pag. 755. exprest in Law-French Both which attest as is abovesaid The chief substance of the said Protestation was to this purpose viz. That he never intended to give any Toleration to Popery and that he would spend the last drop of his blood in his body before he would do it c. The occasion of which was a scandalous Report which the Discontented Puritan Party had spread abroad of the King as if he meant to grant a Toleration to Popery which so highly incensed his Majesty that both to contradict it and confute it he made that pubiick and solemn Protestation above cited the substance of which our Prefacer tells us he faithfully Transcribed out of our Authentick Records as a thing worthy of perpetual Memory and the knowledge both of this present Age and of all posterity tho' it be now almost forgot And thus as that Wise and Learned King sought to escape the scandal arising from the Calumnies of the one he had like to have fallen a Sacrifice to the other Party viz. the Romanists whose fury and despair was raised to the highest extremity by that protestation by which they were plainly convinced that as the King never intended to approve their Religion in his own person so he never design'd to Tolerate it at all in others So ends the matter of the Preface of this Pious Learned and Zealous Champion of our Church against those old and dangerous Adversaries of Rome to which he adds nothing else but a Loyal and hearty Prayer that God would still preserve and bless his then Majesty and whole Royal-Family and continue to detect and by his powerful Providence to defeat all the impious Conspiracies of their Enemies It is dated at London on the first day of February 1678. and subscribed thus Courteous Reader thy faithful Friend and Servant T. L. The Substance of a Discourse writen by the Reverend and Learned Dr. Barlow Late Lord Bis●op of Lincoln consulting Mr. R. Baxter's Tenet in his Saints Everlasting Rest that Common and special or saving Grace differ only gradually A Gentleman for whom our R. Author had no small consideration having desired his Opinion in that Question viz. Whether the difference between ●ommon and Special or Saving Grace be Specifical or only Gradual as likewise his Sense of Mr. Baxter's Discourse concerning that Point he tells him That though it be of small consequence what his Opinion is and though he be loath to censure any man's Positions or Proofs of them especially Mr. Baxters whom he highly esteems for his Learning and Industry his Moderation and Ingenuity yet in obedience to his said Friend's commands without any further Apology taking the same liberty to judge of other Mens Discourses which he freely gives all men to judge of his he declares to him 1. That he believes the Difference to be more than Gradual 2. That Mr. Baxter's Discourse doth not concludingly prove the contrary Which that he may not seem to assert gratis and precariously he tells him he will use this Method viz. 1. He will fairly represent Mr. Baxter's Reasons Secondly He will give such an Answer as he thinks may pass for a just Solution of them Obj. Mr. Baxter to prove That Common and Special Graee differ only gr●dually thus argues in his Saints Everlasting Rest pag. 225 c. Is not common Knowledge special Knowledge common Belief Special Belief all Knowledge Belief Is not Belief the same thing in one and another though but one saving Our Understandings and Wills are Physically the same of the like substance and an Act and an Act are Accidents of the same kind and we suppose the Object the same Common Love to God special Love to God are both Acts of the same Will c. Sol. To give a just Answer to which and withall to state the Question and give the Reasons and Proofs of his former Positions with the more evidence and perspicuity he considers Consi I. That by Grace in this Question● is understood somewhat inherent in us by what Name soever we please to call it and not the Favour and Love of God to his people which is commonly call'd by the same Name of Grace in the Scripture 1. Because the Graces here meant are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Gratious and Gratuitous effects of that Original Grace that bestows them which is the Love and Favour of God and not that Original Grace it self and are such as are subjectively inherent in us whereas the Love and Favour of God is subjectively in God and terminatively only in us as it produces those gracious effects in us which are here meant by the word Graces 2. Because the Grace of God as it is taken only for his Love to us admits of no degrees either of increase or deminution being as all other Acts are in God like God himself absolutely simple without the least Composition either in Essence or Degree Consi II. We are to understand by Grace in this Controversy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something superadded to a man already in being and which he has by Grace or Favour and not by Nature And therefore

is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec vola nec vestigium But say they if the Church be not infallible we need not obey it I answer that doth not follow Parents are not infallibe in their Commands yet Children are to obey them And under the Law the High Priest was to be obey'd tho' but fallible An fides sola justificat FAith is vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 'T is taken objectively pro fide quae creditur namely for the Doctrine of the Gospel reveal'd to us to which we assent Acts 6.7 Some are said there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinae evangelicae obedire Thus we say symbolum fidei by which we understand the Doctrinal Articles of Faith Secondly Faith is taken subjectively pro fide quâ creditur namely for that Quality or Action inherent in us And it is threefold a Faith Historical a Faith of Miracles and Saving Faith A Faith Temporary is falsely put in and impertinently added in Catechisms For it is not distinguish'd from the other kinds of Faith And an Historical and Faith of Miracles if they end are temporary Wicked men may believe the History of the Scripture to be true and may be able to do Wonders as many shall say at that day Lord in thy name we have cast out Devils Thirdly as to Saving Faith most of our Divines since Luther's Days have made it to be certa fiducia quâ certò apud se statuit quis Christum pro se esse mortuum peccata sibi esse remissa Deumque placatum Thus the Palatine Catechism part 2. Question 21. Where true Faith is defined to be non solùm certa notitia quà verbo divino assentior sed Certa siducia quâ statuo non solum aliis sed mihi remissionem peccatorum aeternam justitiam vitam donatam esse Thus Vrsin in notis Catecheticis ibidem Thus Hier. Zanch. tom 1. Cap. 1. l. 13. Thus Calvin Beza and others generally and the Church of England in the Homily of Faith Part 1. pag. 22. And thus John Lord Bishop of Worcester in his late Controversiarum fasciculus De Redemptione Question 6. p. 269. But if this Certitude of a present Righteousness be essential to faith then faith cannot be without it And again this fiducia and Plerophory of assurance is an effect and Consequent of Faith And moreover this Opinion is against manifest Reason for a man must be first justified and his sins done away before he can certainly know it For every finite Act presupposes an Object to which it must tend So 't is necessary there should be a visible colour before Eye can see and that there should be objectum cognoscibile before the understanding can know any thing and that sins should be remitted before any man can know they are so And Justifying Faith must be precedent to this certa fiducia Nor is this fiducia intrinsical to Justifying Faith nor a necessary adjunct of it For there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is by many reslex Acts of Faith that this siducia or assurance is at last acquired We say then that illud in desinitione fidei malè ponitur quod non omni co●●e●i● But this certa siducia doth not omni fidei Competere Matt. 14.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cur●●dubitaveras Now Justifying Faith doth therefore not consist in believing that Christ hath pardoned my Sins For that which supposeth a man just already cannot make him just For every intellectual assent doth necessarily presuppose that the Proposition is true that is assented to and so it is necessary that the Sins of Sempronius should be forgiven before Sempronius can believe any such thing But now to speak more distinctly there are three things in fide Salvificâ First The Knowledge of the Gospel that Christ was promised by the Father and sent to be vas sponsor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrum Secondly The Assent to the Promises of this kind Thirdly That fiducia quâ anima multis peccati debitis Deo obnoxia Christum tanquam Vadem suum sponsorem patri loco nostro obligatum apprehendit in eoque pro solutione debiti a se contracto requiescit recumbit innititur The two former things namely notitia and assensus are as it were the materiale respectu fidei justificantis But the 3d. viz. that fiducia is quasi formale fidei and most proper to it For tho Saving Faith hath diverse Actings about divers Objects yet as it justifies it looks at Christ alone and him crucified As the Eye of a Jew under the Old Testament who was stung by Fiery Serpents did look at many things beside the Braz●n Serpent yet he grew well only by looking on that Serpent So the Eye of Saving Faith looks at many things besides Christ namely all Gospel Truths but doth heal us only as it applies Christ as a Medicine to the sick Soul In the next place we say though this faith be subjectivè only in the Vnderstanding yet it is effectivè in the Will and Affections and doth in a moral yet efficacious way determine them to love God and to obey him whence 't is called Faith that works by love And therefore this Faiih is no speculative Vertue in the head only but it is also practical in the heart Non tamen ratione inhaerentiae sed influentiae Now this Faith is said alone to justifie not in respect of its being without the company of good works but only in regard of its efficiency For though good works be in the same subject with this Faith yet they do not effectively concur with Faith in the business of Justification for Faith doth that alone that only applying Christ Moreover that doth justifie us not formaliter for so the Righteousness of Christ doth justifie us For he is made unto us of God righteousness 1 Cor. 1.30 but effectivè Non tamen quod justitiam illam efficiat vel effectivè nobis imputet For it is God who thus justifies Rom. 8.33 but only because justitiam a Christo oblatam animae peccatrici applicat And this is that which the Divines of the Reform'd Religion do so often inculcate in their Writings that this Faith doth justifie not as it is absolutely consider'd in it self and ratione actus sed objectivè relativè in ordine ad objectum suum Christum Scilicet whom it accepts of So the hand of a man which receives a Plaister from the hand of a Chyrurgion is said to heal Not that it doth that formaliter and effectively but because it applies it to the Wound which it heals So a Window enlightens the House yet neither effectively if we speak properly nor formally but because it transmits light which doth properly enlighten Some Popish Writers tell us that the Apostle when he speaks against Justification by Works means Ceremonial Works But that is impertinently urged by them For Works are in the same manner excluded in our justification as they were in the