encourage men in the use of these means against all difficulties If we fly to God for Salvation and depend upon his Promise for it doth not this in its own nature oblige us to follow him in the way he hath appointed for the performance of that promise and doth it not undo and revoke what faith hath done in accepting and trusting in Christ for life to be negligent of the means whereby it should be brought about yea it shews Man regards not life and so doth not really trust in Christ for it trust and confidence in any friend to bring any business to pass for us makes no man more regardless of his friend or negligent of doing his part 2ly Faith trusts in God for his Grace and Spirit as well as for Pardon though faith as justifying directly and formally respects only the ptomise of pardon and life yet secondarily it considers and trusts in the promises of a new heart assistance and perseverance to the end and here we are said to be kept by the power of God through faith to Salvation 1 Pet. 1.8 and to be saved by hope Rom. 8. because the power and grace of God to bring us to Heaven is given to us believing and trusting in it If then Faith taketh in the promises of grace also how should it open a way to sin and sloth 3ly Faith doth virtually include an acceptance of grace or of Christ to sanctifie as well as to pardon it implies some repentance and aversion from sin and therefore must naturally engage to mortification and holiness â—ot hinder it I say not that accepting of Christ is a proper act of Faith as is usually â—â—firmed in popular discourses Acceptance â—â—mally is rather an act of love liking of and â—â—senting to such a person and his motions 〈◊〉 as before faith is wrought the heart is ordinarily prepared to believe by knowledge repentance love acceptance and deâ—â—e of pardon and grace by the common â—ork of the Spirit so Faith really trusting in 〈◊〉 promise of eternal life resting upon it â—â—h the whole heart doth include and imply â—â—ind of acceptance of it and afterwards it 〈◊〉 up more express acts of desire and acceptance from love which follows faith likeâ—â—e the heart being prepared by Convictions 〈◊〉 Sorrow to welcome Pardon then it doth 〈◊〉 all sincerity trust in the Promise of Parâ—â—â— this doth include an aversion from sin willingness to be holy why else should we 〈◊〉 strongly in the Promise of Forgiveness 〈◊〉 Life coming from a holy God through 〈◊〉 holy Mediatour and this necessarily exâ—â—â— express acts of Repentance and Mortiâ—â—tion he that truly understands what it is 〈◊〉 pardoned and justified and trust in the promise of it with all his heart doth in so doing shew an implicite resolution against sin and must manisest an explicite one afterwards 4ly Trusting in the grace of God when true brings the favour of the love of God and Christ Rom. 5.1 5. and this naturally inclineth to love thankfulness and obedience The groundless boast of Gods love are made an occasion of sloth by unsanctified hearts buâ— a true apprehension of it is a great motive tâ— love and obedience a greater and more effectual than an expectation of being justified bâ— Obedience For such Men will take a libertâ— to sin sometimes but the sence of the love 〈◊〉 God while strong in the heart will suffer nâ— such thing it is not only a rational but 〈◊〉 natural principle too and therefore it worâ—â— more forcibly 2 Cor. 5.14 The Love 〈◊〉 Christ constraineth us because we thus judgâ—â— If one died for all then were all dead aâ—â— that he died for all that they which live should not henceforth live unto themselves but unto hâ—â— which died for them and rose again If tâ—â— true sense of Gods love without danger 〈◊〉 Hell were not enough to engage men to 〈◊〉 bedience what engageth Saints and Angâ—â— in Heaven now this sense of the love of Gâ—â— cometh by Faith in his Mercy therefore Faâ—â— engageth to Obedience If we are justified by trusting in Gods Mâ—â—cy Object 4. and through the Righteousness of Chrâ—â— without fulfilling any Terms or Conditions Vide True-man Gr. Prop. p. 89. then is there no proper Pardon of Sin For Christ's Righteousness being the perfect fulfilling of the Law and we being justified only by applying that Righteousness to us it seems we shall be accounted to have fulfilled the Law by our Surety and so not to be chargeable with Sin nor to need forgiveness Answ 1. They do wisely to begin to complain first for their own Opinion is not only liable to the same exception but seemeth inexcusable from it There are but two kinds of sins as they distribute them some against the Law of Works others against the Law of Grace and the Gospel and neither of these are properly pardoned Not the sins against the Law for saith our Author and his friends must say the same Christ did not properly fulfil the Law nor was the Curse of it properly executed upon him but he endeavoured that the legal threat might not be executed and gave to God a valuable consideration for which he might with Justice not execute that Law and be free to prescribe new conâ—itions of life to Sinners Hence I argue The Law was waved not fulfilled by the sinner or any for him neither was the sinner thereupon reconciled therefore the sins against the Law when men come under the Gospel are waved superseded but not pardoned Proper pardon is not only a forbearing to punish but a remission of the punishment with a reconciliation to thâ—â— offendor but in this case God is not reconciled but only gives them new terms of Savation nor doth he remit the punishment though he forbear it for the present for if after trial they fulfil not the Terms of the Gospel their sins against the Law also shall bâ— charged upon them and if at last they dâ—â— fulfil the conditions of the Gospel they aâ—â— saved thereby fulfilling the new terms thaâ—â— are given them then their old sins against the Law are forgotten and past over but theâ— is no proper pardon of them or reconcilinâ— the breakers of the Law as such Nor 〈◊〉 there pardon of their sins against the Gospel for if men fulfil not the conditions of it theâ— are condemned and so not pardoned If theâ— do fulfil them this is their righteousness bâ— this they are justified and saved because theâ— have performed those terms whereupon liâ—â— is promised where then is there place fâ—â— pardon when the Law is fulfilled If they say their Obedience is imperfect and sinful I answer it is so compared with the Law 〈◊〉 Works but not compared with the Law 〈◊〉 Grace Sincere Obedience to the Gospel 〈◊〉 as much as is required to bring a man to Heaven therefore by the Gospel it is reckoneâ—â— a fulfilling of what was required and so 〈◊〉 need no pardon Nor can it be conceiveâ—â— how the
all the immediate proper causes of Justification both internal and external and wanting only the remote preparatory causes If obedience to the Gospel as the Law of Christ be that alone to which Justification is promised then unbelief of his Merit when a man is not convinced of the truth of it can no more damn him than the unbelief of any other History concerning Christ suppose his being born at Bethlem or living at Nazareth c. when a man is not sufficiently perswaded of them For these were necessary ex Hypothesi because God would have it so and Christ's Merit was no more by their confession nor was it impossible according to their Principles but Christ might have been a King and enacted this Law of Grace though he had not been a Priest and satisfied for Sin And thus we have the bottom of this Mystery Next it is proved that Christ justifyeth as a Prophet p. 25. because the Gospel is a Law that must be promulgated and expounded and a Doctrine that must be taught and pressed on Sinners till they receive it and believe that they may be justified and this Christ doth as a Teacher and Faith must accordingly respect him Answ Faith must believe and trust in the Promise of Life made in Christ and preached by Christ and revealed to the heart by his Spirit But what is this to prove that a professed subjection to the teaching of Christ must justify us as well as Faith and yet methinks he that teacheth That the Covenant of Grace is written in all men's hearts and is a Secondary Law of Nature teaching men that God will forgive them that serve him sincerely though they know not that it was to be brought about by the Mediatour should not make it necessary to Justification to believe That Christ in Person preached the Gospel We have here Scriptures multiplied to prove that Christ hath power to forgive sins which is an Act of a King Mat. 9.6 ch 11. v. 27 28. ch 28. v. 19 20 c. which we grant he hath Ministerially viz. To declare the Promise of Forgiveness and to pronounce Pardon For he received this Power of the Father It followeth therefore that we must trust in him to declare and pronounce us forgiven but it is for his own Righteousness not for our Obedience Argument 5. It is a necessary condition of our being baptized for the Remission of Sins p. 27. that we profess a Belief in more than Christ's Humiliation and Merits Ergò More is a necessary condition of our actual Remission Mat. 28.19 20. 1 Pet. 3.21 Act. 8.37 1st Answ Here is continually ignoratio Elenchi We do not say that Christ's Humiliation and Merits are the only object of justifying Faith excluding his Person or any of his Offices but that Faith as justifying doth trust only in the promise of Reconciliation through the Merit of Christ but that it doth also in subsequent distinct Acts trust in the Promises of Illumination and Sanctification and in Christ himself to work these in us as a Prophet and King and to obtain them for us by his Priestly Intercession but all by virtue of his Merit and satisfaction which as it is the foundation of the other Offices of Christ so Faith always respects it as the foundation of all other Blessings to be hoped for 2ly 2ly I deny that any thing is necessary to Baptism for remission of sins more than a trust in Christ or the promise of Reconciliaon through his Bloud Baptism is as Circumcision was a Seal of the righteousness of Faith Rom. 4.11 i. e. that we shall be forgiven through believing It is God's Seal to his Covenant or Promise which men are supposed to have a right to before they are baptized and so before they can promise obedience Believing in the whole Trinity and then believing Christ to be the Son of God proveth nothing but that the remission which Baptism sealeth is to be expected from the true God in opposition to the Heathen and Jewish false Gods or false Notions of God viz. That we are to trust in the Father to justify us through the Bloud of his Son who will bring us to eternal life by the Operation of his Spirit and that Jesus of Nazareth is this Son of God so to be trusted in Mat. 28.20 Men are first to be baptised being instructed in the Doctrine of Christ afterwards taught all his Commandments and thus the Apostles practised preaching through Christ the remission of sins and then baptising them that believe Acts 10. Acts 13. If a Promise of Obedience be the condition of Baptism then Infants are not to be baptised 1 Pet. 3.21 only sheweth that Baptism as an outward Sign will not profit without reallity in the heart in believing or trusting in Christ which will produce obedience The Covenants of Obedience which the Church annexed to Baptism are not annexed to it as conditions of obtaining Remission of Sins but as conditions of men's Admission into the Fellowship of the Church and those as evidences of the reality of their Faith in Christ Argument 6. The Apostles of Christ themselves before his death p. 28. were justifyed by believing in him as the Son of God and the Teacher and King of the Church yea perhaps without believing at all in his Death and Ransom thereby Ergò Answ If believing here mean as it ought the Apostles acknowledging Christ to be the Son of God King and Teacher of his Church and their giving themselves to obey him then I deny the Antecedent they were not hereby justifyed but by their trust in the Promises of Pardon and Reconciliation through the Messias whom they now knew to be Jesus Christ though they knew not the particular way how he was to reconcile them to God They were justifyed as Abraham and David and all the former Saints were and their Love and Obedience to Christ so far as they understood him was an effect of their Faith All the Proof is The Apostles were justified and they acknowledged loved obeyed Christ as King and Prophet and understood not that he was to die for them therefore this justifyed them Which is no Consequent Argument 7. The Satisfaction and Merits of Christ are not the only objects of the Sanctifying and Saving Acts of Faith p. 30. therefore not of Justifying 1st Answ Faith looketh only to the Satisfaction of Christ or rather to the Promise founded on that merit as the procuring cause for Sanctification and Perseverance viz. That as perfect Justification so perfect Sanctification is purchased for us by Christ But the Sanctifying Act must respect Christ's following applicatory Acts p. 31. and not the purchase of Sanctification only so the justifying act must respect Christ's following collation or application and not only his purchase of Justification Answ 1 This still changeth the Question which is Whether Faith in Christ as Prophet Priest and King i. e. Obedience as well as trust
of Christ a ransome satisfaction or propitiation A ransome respecteth persons to be redeemed it is a price given for them not for Laws and Covenants Whoever paid a ransome without agreeing to whom it should extend and that it should take certain effect whereas here is nothing purchased but a Covenant or Promise that all those that believe and obey the Gospel should be saved which perhaps might be none nor was it agreed how long the World should stand and so what number of Men should be made or should need or be capable of this Redemption A satisfaction to God in this case is a satisfaction to his Law whereby the Sinner must immediately be discharged A Propitiation is a Sacrifice appeasing and reconciling God to Man neither of which it done if only a Promise be procured to save Men upon their fulfilling the conditions of a New Law 3ly If Christ only purchased a Covenant of life then his Redemption is much more in-effectual to fave than Adam's Fall was to destroy Man The Apostle Rom. 5.17 18 20. comparing the Death of Christ with Adam's Fall saith As Sin reigned to death so Grace much more reigneth to life as Sin abounded to condemnation Grace much more aboundeth to justification and life but where is this much more the Obedience of Christ falls far short of Adam's Disobedience in its effects if he only purchased conditions of life Adam in a few moments by one transgression procured a sentence of certain death upon every individual person that should naturally descend from him as soon as they should have a Being but Jesus Christ by his transcendent Obedience of thirty four years by induring the Wrath of God the rage of Men and Devils and a most ignominious death purchased life for no one certain Man but only conditions whereupon they that should hear of them not half Mankind should be saved if they did fulfil them which for any thing he purchased or was contained in the Covenant of life was a meer contingency viz. whether any should ever believe and be saved or not 4ly If Christ only purchased a Covenant of life then he purchased no more for the Elect than for others no more for the Sheep than the goats and they that go to Heaven may hereafter say Christ redeemed them no more than he did those in Hell the difference betwixt them proceeded from their applying and performing the Covenant and its conditions which others neglected For the Covenant is equal to all that hear it promising life upon conditions only which every one is equally concerned in alike capable of Salvation and one no more likely to perform the conditions than another The Arminians grant this that Christ died for all alike Syn. Dordr Ibid. Th. 2. Heterodox Christi mortem impetrasse omnibus hominibus restitutionem in statum gratiae salutis 5ly It follows also That for any efficacy there was in the death of Christ there must have been no man saved For the Covenant of Grace which only he purchased would have been as true and as firm a Covenant viz. That they should be saved who would believe and obey the Gospel though no man had fulfilled it and so been saved by it as the Covenant of Works was which according to them was never fulfilled nor ever gave life to any The Covenant required no more then that God should be ready faithfully to give eternal life ro all that fulfilled it and all that Christ purchased was a Promise that he would so be which would have been true though all men had perished by their unbelief and so Christ might have had the empty Title of a Redeemer without any person being redeemed by him And this Arminius Gravirch and others are not ashamed to confess Arnoldus contra Molin Omnino credo futurum fuisse ut finis mortis Christi constaret etiamsi nemo credidisset Some of ours fay That God had his Elect whom he purposed to bring to Christ and save by him But the Scriptures are as express that Christ died for the Elect as that God elected them And if Christ purchased no more for them then for others they might have perished as well as others for any thing his Redemption or Purchase could do for them or had done 6ly If Christ intended his death for certain particular persons then he purchased more than a meer covenant or conditions of Life The consequence is evident If he purchased life to be given to certain men certainly infallibly then he purchased more than offer of life to them upon conditions which they might or might not perform The Minor That Christ in his death intended the redemption of certain particular persons the Scriptures assirm He laid down his Life for the Sheep Joh. 10.15 16. even for those of the Gentiles that were not of the Jewish Fold and so yet knew him not And the effects of this laying down his life for them was on purpose to call them in due time v. 16. to teach and make them follow him v. 27. and to keep them safe to life eternal by his own and the Fathers power v. 28 29. and from these Sheep are distinguished those who are not of his Sheep and therefore all means are ineffectual to make them believe v. 25 26. He died to gather together in one all the Children of God Joh. 11.52 that were scattered abroad i. e. all the Elect of God dispersed throughout all Nations And the Apostle Paul saith of himself He loved me and gave himself for me Gal. 2.30 Therefore Christ redeemed particular persons and did not only purchase Grants and Covenants 7ly Christ purchased the Spirit and Grace to make his Death effectual to those he died for therefore he purchased more than a Covenant of Grace A meer Covenant of Grace only promiseth Life upon conditions of Faith and Obedience leaving it to men whether they will perform them or not as the Covenant of Works promised life to perfect obedience and then left it to Adam whether he would obey or not A meer Covenant makes no provision of grace and strength to enable men to perform it If then Christ purchased grace to believe and to obey for the Elect he purchased more than a Covenant of Grace and that he did so hath been partly proved and may be further evidenced by this That when Christ saith he laid down his life for the Sheep Joh. 10.16 c. he presently adds he must bring home all the Sheep and make one Fold under one Shepheard himself and that he will make them follow him and will preserve and lead them to Eternal Life and no Wolves shall pluck them out of his hand v. 27 28 29. Also that he died to gather into one all the Children of God This must be done by his Spirit and Grace purchased by his Redemption and that power which is given to him not only to purchase but also to apply the blessed Fruits of Redemption to them Thus our
promised life by it 〈◊〉 to use the Ordinances and promised grace by them and that in believing him we shall have life everlasting So Faith as the rest is Gods instrument as to appointment anâ— success ours as to the use and practice of it 〈◊〉 only it is not proper to call it a passive instrument as some do or to say it justifies passively whose mistake is rather in the term thaâ— in the sence For Faith is a Moral not 〈◊〉 proper Physical instrument which only can be passive Again a passive instrument is thaâ— which hath no activity at all but is meerly used by the Agent in his action as a Knife Saw or the like but Faith justifieth actively or as a grace whereby the whole Soul understanding the promise of pardon in Christ accepts it trusteth in it expecteth Salvatioâ— only that way now this is a moral reception or acceptation of and dependance upon Christ in the Promise not a Physical passiveness as the term seems to imply We are now to prove That we are thus justified by Faith as hath been laid down because though the Scripture is full and express for it in many places yet other sences are now put upon them Argument 1. Faith is the means of obtaining all particular merits both spiritual and temporal only by trusting in the promise of them hence blessedness is ascribed to trusting in God Ps â—4 13 and many times God delivered men because they trusted in him 2 Chr. 20.20 Obedience qualifies and fits the subject to receive â—ercies but still Faith is supposed as that â—hich giveth right to mercies The Vertues 〈◊〉 Unbelievers have no promise the promise to Faith therefore Justification also comâ—â— by Faith in the Promise of pardon for â—ere is the same reason for all the Promises â—aith as faith obtain other Promises why â—t this also besides the Promise of Justification is the foundation of all the rest and â—â—udes them virtually therefore if Faith enâ—â—le to all other Promises and Mercies much â—â—re to this nay Faith in particular Promiâ—â— obtains mercy chiefly upon this account â—â—cause it hath first obtained reconciliation â—â—h God and the promise of his love in Christ for upon this all promises are founded and true trusting in them doth suppole our trusting in God first for Justification yea is a secondary act of the same Faith 2 Cor. 1.24 Argument 2. As Abraham was so are all men justified Gal. 3.7 8 9. all Believers are his Seed anâ— blessed with him and in the same way buâ— Abraham was justified by Faith as it is a trusting in the promise of God viz. a promisâ—â— that he and all the World should be blesseâ— in Christ Ergò That Abraham was thus justified the Apostle affirms Gal. 3.6 He believed and it was imputed to him for righteousness and this believing is opposed to seeking righteousness by the works of the Law v. 10. Thsy that are of the Law are not blessed with Abraham but under the Curse because thâ—â— keep not the whole Law which comprehenâ—â— the Moral as well as Ceremonial thereforâ— faith as trusting in the promise justified himâ— Moreover Christ redeemed us from the Cuâ—â— of the Law that we might receive the promiâ—â— of the Spirit by Faith v. 13 14. Vnto Abraham and his Seed were the Promises made v. 1â— and the Inheritance is not of the Law but 〈◊〉 Promise v. 18. The Faith then that justifiâ—â— Abraham was a trust in Gods Promises contradistinct to obedience to the Law or Commands If you ask what Promise I answer v. 17. directe us to it The Law was 400 〈◊〉 30 years after the Covenant or Promise whiâ—â— points at the time when Abraham was first â—alled and of the Promise made to him then â—nd to all Nations in him Gen. 12.1 2 3. by believing that promise Abraham was justified â—nd his faith in the promise of a Son mentioned above Chap. 15.6 and Rom. 4. was but a subsequent act of his justifying faith and its â—eing imputed for righteousness Vid. Prest On the Cov. Serm. 11. but an instance or evidence that his faith in the promise of being blessed in Christ did justifie him before God Argument 3. The Just shall live by Faith Habak 2.4 The Prophet spoke it immediately concerning temporal deliverance in publick calamities but these deliverances to the Children of God are tokens and fore-runners of deliverance from the Wrath to come and effects of their reconciliation with God therefore â—s it is usual in the New Testament to apply such promises to spiritual things so the Apostle applieth this of the Prophet to Justification wherefore as to live in the Prophet principally signified preservation from the temporal effects of the wrath of God so with the Apostle it signifieth to be delivered from eternal wrath and eternal death by the special favour of God i. e. to be justifyed now this he ascribes to Faith only Rom. 1.17 where he proveth that the Gospel is the power of God to Salvatian in them that believe because therein is the righteousness of God revealed from Faith to Faith which is further confirmed because the Just shall live bâ— Faith it is believing then that saves meâ— and faith that makes them partakers of thâ— Righteousness of God revealed in the Gospel therefore by that they live i. e. are justified and yet more express Gal. 3.11 The Apostle proves by this Text That a Man cannot be justified by his Works and thinketh it aâ— Argument above exception but that no maâ— is justified by the Law in the sight of God it 〈◊〉 evident for the Just shall live by Faith Argument 4. To be justified by Faith is directly opposed to Justification by Works and by ouâ— own Righteousness therefore Faith justified only by trusting in Gods Mercy through Chrisâ— The Antecedent is the Apostles Rom. 10.5 6. The Righteousness of the Law saith That hâ— that doth them shall live in them but the righteousness of Faith saith If thou believe in thy heart that God raised Christ from the dead thou shalt be saved v. 9. likewise Gal. 3.10 having said the Just shall live by Faith he adds the Law is not of Faith but the Man that doth them shall live by them therefore Man cannot be justified by the Works of the Law iâ— must be by Faith only will they again sayâ— that these places only exclude the works oâ— the Ceremonial Law Surely Moses in the place cited Lev. 18.5 speaketh of the whole Law given to the Jews as the context sheweth and as it is interpreted by the Prophet Ezekiel 20.13 Or will they say that only perfect Works and the Law of innocency are excluded not imperfect sincere Obedience Ans If any works justifie they must be perfect else there must be a conjunction of Gods mercy and Mans own works to justifie him and so a Medium betwixt Justification by Faith and by Works even to be justified by both together and so the Apostle argues imperfectly yea
falsly à malè divisis ad benè conjuncta we are justified by Faith Ergò not by works nay it may be by both together Argument 5. We are justified freely by Gods grace therefore by faith as a trust in the Promise The Antecedent is the Apostles Rom. 3.24 Being justified freely by his grace through the Redemption that is in Jesus Christ the Consequence is his also for he adds God hath set forth him to be a Propitiation through Faith in his Bloud likewise Rom. 4.16 It is by Faith that it may be by Grace If we are justified by Obedience to any Commands as Obedience then may we be justified by grace in part there may be some mercy in it but not freely by his grace Faith only accepteth Salvation as a gift of meer grace pleading nothing but the free Promise of God in which it trusts and Faith only applyeth the Righteousness of God by trusting in it but Obedience be it what it will provides a Righteousness of our own and hereby only is all the glory of our Salvation ascribed to God when we trust to nothing of our own in any sort But Christ is Wisdom Righteousness Sanctification and Redemption to us which is by Faith only 1 Cor. 1.30 31. For obedience as obedience brings something to God and doth not receive from him and some of the Glory is due to it Argument 6. The Spirit is given by Faith as affiance to trust therefore we are justified by it The consequence is gathered hence the Spirit is the Author of all Grace in the Sanctified and of useful gifts both in them and in the unsanctified for the edifying of the Church both these are means of fitting men for Heaven If then Faith obtain the means surely it obtaineth a Right and Title to Heaven first The Antecedent is the Apostles Gal. 3.2 in a question importing a negation as to Works and an affirmation as to Faith Received you the Spirit by the Works of the Law or by the hearing of Faith And v. 5. He that ministreth the Spirit and worketh miracles amongst you doth he it by the Works of the Law or by the preaching of Faith The former words I understand of the Graces the latter of the extraordinary Gifts of the Holy Ghost but doth come not by preaching obedience to the Law but the Promises of the Gospel Again v. 14. We receive the Promise of the Spirit by Faith now here they cannot say the Apostle opposeth the works of the Law to the works of the Gospel implied in Faith as they do sometimes For those he disputes against were believing Jews and such as pretended the Authority at least the Example of Peter and John for their Doctrine as appears Chap. 2. and Acts 15.5 These did not exclude the works of the Gospel but meant that men should be saved by believing in Christ and fulfilling the Precepts of the Law and Gospel and differed nothing from our late Authors in this point but in that they accounted the Ceremonial Law still to oblige Gal. 1.6 7. I marvel that you are so soon removed from him that called you into the Grace of Christ unto another Gospel which is not another but there are some that trouble you and would pervert the Gospel of Christ If they had contended for the works of the Law distinct from the Gospel it had been another Gospel they had preached their Doctrine therefore was a mixture of Faith and Works Nor is it the Ceremonial Law only whose works are excluded For these Teachers endeavoured that the Gentiles should be circumcised and keep the Law of Moses Act. 15.5 the whole Law which is also opposed to the Promise made to Abraham by which he and his Seed were justified Gal. ◠16 17. Ceremonies indeed are particularly instanced in because men put most trust in them whether appointed by God or devised by themselves and chiefly because they were the bond and badge of the whole Law Gal. 5.3 I testifie to every man if he be circumcised he is a Debtor to keep the whole Law It is therefore Justification by obedience to God's Commands as well as believing in Christ ushered in by imposing the Jewish Ceremonies which the Apostle disputes against in this Epistle and against which he proves We are justified by Faith in the Promises Argument 7. Miraculous Faith as trusting in the Promise and Power of God obtaineth miraculous Effects therefore Faith in the Promise of Pardon obtains Justification The Antecedent is frequently laid down in the Gospel Thy Faith hath saved thee thy Faith hath made thee whole be it unto thee according to thy Faith And that general Promise Mat. 17.20 If you have Faith as a grain of Mustard-seed you shall say to this Mountain Remove to yonder place and it shall obey you and nothing shall be impossible for you The consequence is thus proved The Faith of Miracles as in the unsanctified it was an extraordinary degree of common or notional Faith so in the Godly it was but an extraordinary degree of that sound Faith which justifies them We have no reason to make it a distinct gift or grace no more than that Faith whereby we believe particular promises in spiritual or temporal things should be distinct from the Faith of the Pardon of Sin Now then if a trusting in extraordinary promises will procure these extraordinary effects thereby promised by the same reason trusting in the Promise of Justification should be effectual to justifie us Argument 8. Ex opposito If Faith doth not justifie as trust in the Promise but Obedience with it and as a part of Obedience then it may be said truly and properly there is Justifying Repentance Justifying Love to God and our Neighbour Justifying Patience c. as well as Justifying Faith in that we are justified by them as well as by Faith but the Scripture is silent to any such thing Nor will it serve to say Faith justifieth principally and primarily works secondarily and less principally and therefore it is ascribed only to Faith For besides that we must not distinguish where the Scripture doth not Works in their intrinsecal value are much more excellent than Faith To believe the Scriptures or trust in a Promise is of it self the meanest lowest Act that man can perform to God and which he doth only for his own good but in Obedience man denieth himself and seeketh only the Honour of God And if you say as a condition Faith is principal Works less principal I answer It is strange that the less considerable thing should have the greatest weight laid upon it But let it be shewed how Faith doth reconcile us to God more than Love and Obedience till then we may look upon this distinction but as an old Popish Evasion revived CHAP. VIII Objections against this Doctrine answered IT is objected by a late Author Object 1. If we are justified by trusting in the Mercy of God through the Bloud of Christ then the whole
themselves with that yet they that be throughly woundeâ— and humbled can never build their peace upon purposes or promises of obedience but upon the free Mercy of God in Christ from whence also they must have their power to obey or their purposes are in vain and also the acceptance and forgiveness of their poor imperfect obedience Whatever are the disputes of curious Wits or of rational Parts who would sain bring the Methods of Sovereign Grace to the Rules of Humane Reason yet I never met with any serious man nor I believe never shall who would soberly say That he expected to be saved or justified for and by his Obedience to the Gospel CHAP. X. An Answer to the Arguments for Obedience being the Condition of Justification WE come now for a close of this Work to consider the Principle Arguments that are brought to prove That Obedience to the Gospel or Faith as comprehending all Obedience is the Condition by fulfilling whereof we must be justified and it is alledged 1st That this way of Justification seemeth most rational obvious and agreeable to the whole Tenour of Scripture which maketh the Promises both of this Life and that which is to come to Obedience 1 Tim. 4.8 And that the way of Justification by trusting in the Promise of Mercy putteth some force both upon Reason and many Texts of Scripture Thus Mr. Trueman often 1st It was Melancthon's Observation Answ Lex com de isustif judic in Rom. That man's Reason which he call'd humana Philosophia doth always cherish a notion of being justified by Works and therefore Justification by Faith ever hath been and ever shall be opposed both by curious Wits and by grave Moral Men not only among Heathens but in the Church also which cometh partly from the Pride of Man who would fain be something but chiefly from the impression of the Law of Nature or Works which taught and allowed no other way of Justification and therefore men's Consciences though they hear the Letter of the Gospel do not cannot believe that they can be justifyed by Free Grace without any respect to their Works till they are inwardly persuaded by the Spirit of Christ Christ crucifyed was a stumbling Block to the Jews who trusted to the Works of the Law and Foolishness to the Greeks who thought themselves wise and rational men 1 Cor. 1.23 It is therefore no inconvenience that Justification by obedience is most agreeable to carnal and unsanctified reason and Justification by Faith not suitable to it But I suppose this Author by rational meant That the several parts and consequences of the Dostrine of Justification by Obedience did better cohere and agree together than if it were affirmed to be by Faith only Of this let the â—ious Reader that hath been sensible of sin â—â—d guilt and feelingly understands the grounds of a Christian's Hope and Peace â—â—dge They say That man being under â—rath for breaking the Law of Works destiâ—te of the Image or Grace of God did yet receive a New Law purchased by the Death â—f Christ to repent believe and obey the â—recepts of it and for so doing he should be â—â—aved his former sins forgiven yet all this â—hile he is not able to repent believe or oâ—â—y nor is there any promise that he shall be â—ade able and if he receive Grace to do this â—any measure yet it is not insured to him he may and many do lose it yea he may recover and and lose it again and if death should seise him in any of these sad intervals all his obedience profiteth nothing but he perisheth for ever if this will comfort or settle an afflicted unsettled conscience or be agreeable to the tasts any have had of the Grace oâ— God let such judge On the other side we teach That man being utterly lost by guilâ— and inability to obedience God sent his Soâ— fully and absolutely to satisfie his Justice and to purchase eternal life for as many as he had chosen This purchase he declared in the Gospel promising pardon and eternal life to alâ— that humbly fly to and trust in him for it that when his promise is published God sendetâ— forth his Spirit and perswadeth the hearts oâ— his Elect to trust in it that hereupon he giveth them pardon of all their sins and a right to eternal life for the sake of his Son's satisfaction and purchase that being thus reconciled to them he doth further make them hâ—â— Children and heirs of Glory for his Son sake and because they are his Children hâ— giveth them the Spirit of his Son to reneâ— them after his Image to continue and perseâ— grace in them and forgiveth all their infirmâ—ties and blesseth them with all temporal anâ— spiritual blessings in Christ and ordereth aâ— his providences for their good to purge oâ—â— sin and to perfect grace till at last of his Fatherly Goodness he crowns them with eternâ— life after their hard service on Earth to eâ—â— courage them in which Heaven was proposed as a Reward to them wherein is this irrational or inconsistent with it self The Scripture for the most part speaketh to the Conscience and Affections 2dly more than the Judgement and therefore handleth not things distinctly and didactically but putteth many things together saith and obedience in general or in particular duties as is most suited to practice and therefore it is no good Argument Faith and Obedience are joyned together often times as the means of Salvation without distinguishing the several Offices of each and what influence each have upon the several parts of our Salvation ergò both together and alike do justify us before God Yet it is evident from the whole Tenour of the Scripture That forgiveness of sin reconciliation peace with God hope of Heaven all come by our flying to and hope in Mercy and Grace alone This was renew'd to Adam by promise of the Seed of the Woman Gen. 3.17 And by Sacrifices in like manner renewed to Abraham by promise with the Seal of Circumcision and a more particular promise of Christ The Psalms practically exemplify That our only refuge is Free Mercy The Prophets are full of promises of Pardon of healing Backslidings Jer. 3.12 of loving freely Hos 14.4 of forgiving beyond man's thoughts Isa 54.6 7 8. and the like Our Saviour and the Apostles preached this Doctrine to convinced and humbled Sinners though they insist much upon Obedience to convince and reclaim the hypocritical backsliding Jews To the Heathens who had no excuse for sin they preached nothing but pardon at first and besides this when the Doctrine of Justification is distinctly propounded and proved it is wholly ascribed to Faith in the Promise in two most argumentative Epistles to the Romans and Galatians upon which they that would bring in obedience are fain to make a manifest force whereas we force no Scripture but explain those that speak generally by shewing the several Acts of Faith and ascribing to it and to
next care is how he shall hold out to serve God and to be brought to his Kingdom and then upon knowledge of the Promises of the Spirit and Grace of Christ flowing from him as Prophet and King he trusteth in them to be preserved to the Heavenly Kingdom but this follows his Justification and is the immediate root of his Obedience for having hope in Christ for grace and perseverance he is thereby stirr'd up to make a Covenant or Promise of all Obedience but all this is nothing to prove that our Obedience is the condition whereby we must be justified but the quite contrary Argument 2. The usual language of the Scripture is p. 14. that we are justified by Faith in Christ or by believing in him without any exclusion of any essential part of that Faith But Faith in Christ doth essentially contain our believing in him as Teacher Priest and King or Lord Ergò Answ To the Major Faith as including habits and acts of all grace is an aggregatum and hath no essential parts and as a single habit is a quality or something like it and hath not essential parts To the Minor I answer That justifying Faith doth contain an assent to the Doctrine of Christ's Person and his Offices at least implicitely and a trust in the promise of the benefits of them all and this is essential to it but from hence it follows not that Obedience justifies as well as Faith But if by believing in Christ as Prophet Priest and King be meant as it seemeth to be a belief of and subjection to the whole Gospel of Christ then the Minor is false Justifying Faith doth not include this as the essential parts of it Obedience to the Gospel and to Christ as King and Prophet is the effect not a part of Faith or any elicit act of it and though Faith do essentially rather integrally include a belief of the whole Doctrine of the Gospel yet the sum of that Doctrine is comprised in the Promise of Justification by Christ all other truths being some way subservient and to be referred to it and so Faith hath nothing else essential to it but an assent to and trust in the promise and those things th t belong to it When it is added That we are to prove that to justifie is restrained to any one Act of Faith exclusive of the rest that is sufficiently done when we prove that Works are excluded and that Faith justifies only instrumentally or as a trust in the Promise The Scriptures alledged do some of them prove that Faith taken complexly for all Gospel-obedience is required to Salvation Mar. 16.16 Joh. 3.16 17 18. and v. 36. but then Salvation also is taken complexly for the whole deliverance from sin and misery till we are brought to Heaven whereof Justification is but one part and others spake of Faith properly which is opposed to Works said to justifie us without them as Rom. 1.16.17 18. and Rom. 3.22 25 28 31. Rom. 5.1 c. And this we deny to include the promise or purpose of Obedience Here it is not unseasonable to shew the concurrence of Dr. Preston with us in his explaining justifying Faith to extend to all the Offices of Christ because he is confidently alledged by those we dispute against for their Opinion though as injuriously as the two former They that will satisfy themselves may please to peruse his 11th Sermon on the Govenant out of which I observe these few things He saith That the way to obtain the Spirit 1st Vse 3. Ibid. to mortify Sin is to believe to apply to a man's self the Covenat of Grace the promise of the Pardon of his Sins These are his own words That is the way to get the Spirit that is the way to mortify the deeds of the flesh and to get the heart changed and to be made a new Creature For he adds Hope of pardon and mercy melteth the heart and maketh a man go about the Commands of God as now possible yea to be delighted in It is plain the Dr. maketh the Covenant of Grace and the promise of Pardon to be believed and applyed to our selves before we can make any Covenant of Obedience with God and that believing is trusting in the Covenant as a Promise and that the Promise of Pardon is the first thing a Sinner is to apply to himself as the meansto humble change and to bring him to God He saith Vse 4. God's Covenant with Abraham and with all believers is to give them all blessings in Christ and distinctly from all his Offices pardon from his Priesthood teaching from his Prophetical the Spirit and Victory over all their corruptions together with all other Priviledges from his Kingly Office He saith The Condition of this Covenant that God requireth to make a man Partaker of these Blessings is Faith alone The Condition saith he is Thou shalt believe this thou shalt believe that such a Messiah shall be sent into the World Art thou able to believe this Abraham c. Again Abraham did believe and God accounted that Faith of his for Righteousness i. e. he accepted him for it for that Faith he reckoned him a man sit to make a Covenant withal he accounted him a Righteous person i. e. he was willing to enter into a Covenant with him because he believed him Moreover That his believing for a Son and for the Inheritance of Canaan were tryals whether he could believe the Promise of the Messiah that they were not the Faith that did immediately intitle him to the Covenant but acts of the same Grace of Faith of the same habit or gracious disposition whereby he believed the Promise of the Messiah and that his Faith was tried again when he was commanded to offer his Son whereupon God renewed his Covenant with an Oath Sure saith he I will perform my Covenant since I see that thou believest me and fearest me and preferrest me before thine onely Son N. B. These are but the Concomitants of Faith Again The Condition that God requires of every man to be made Partaker of his Covenant is nothing but to believe in God i.e. God saith I will give my Son to you and I will make him a King a Priest and a Prophet to bless you he shall give you remission of sins he shall teach you to mortifie your lusts and shall make you Partakers of his Kingdom he shall make you Heirs and Sons This is a very great Promise can you believe this If a man will but believe God now I say it makes him Partaker of the Covenant Hence it is manifest that Faith only intitleth to the Covenant of Grace that this Faith is nothing else but a trust in the Promise of the Benefits of Christ in all his Offices and that by a Condition is meant only a qualification of the Subject whereby he is made fit to be covenanted with This is further proved by the Reasons he giveth why
Spirit to abide with us for ever Joh. 14.16 And the powring out of the Spirit was reserved till his Work of Redemption was finished and he should be possessed of Glory John 16.7 And then he promised the Spirit â—o lead us into all truth to reveal himself to us and to glorifie him in us v. 12 13 14. Lastly He prayed for sanctifying Grace and perseverance for them that did and all that should hereafter believe till they all come to be one in him John 17.15 16 21. And wherefore is the Power of giving Grace committed to the Mediatour if not purchased by him and why doth he interceede for that he never bought and paid for If then Christ purchased Grace as well as a Right to Life then Justification giveth a Right to Grace as well as to Life it self and so is more than Pardon 5. I argue from the Impulsive Causes Pardon is an Act of meer Mercy but Justification is an Act of Justice therefore it is not meer Pardon God justifieth Believers not as a meer Act of Favour though free Mercy be the Foundation and the prime impulsive cause of Justification and all the Fruits of it but immediately it is an Act of Justice Justice being the immediate Impulsive Cause It is not only a Just thing with God to justifie a Sinner through Christ that he may do it without wrong to his Justice as some gloss it but it is an Act of proper Justice having received satisfaction to his Law to justifie and acquit him it would not be just to deny it This is intimated Rom. 8.33 35. Who shall lay any thing to the charge of Gods Elect It is God that Justifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall indite or implead them in course of Law or Judgment or else there is enough to be charged against them The Reason is because it is God that justifieth God who is to be Judge to give the Sentence and therefore will justifie judicially or as an Act of Judgment And the ground of this is in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall condemn in Judgment seeing Christ has died and so satisfaction is made to Justice When we pardon an Offence which we might justly punish we do cedere de jure forbear our Right and Justice gives place to Mercy but Justice cannot pardon or acquit unless it be satisfied unless it have what is right and due according to Law Object But it is said That God pardoneth legally and judicially by virtue of the Evangelical Law so it is an Act of Justice as well as of Mercy Vid. Justiif Evang. p. 23. So Truman They say a Sinner is not pardoned by Free Grace and Absolute Pardon but upon conditions and terms required in the Gospel to be performed by him which when he hath performed the Evangelical Law doth justifie him pronounce him pardoned and so his Pardon is an Act of Justice according to the Gospel Law though not according to the Law of Works which is content with nothing but Satisfaction Answ Let any fair Disputant judge whether this 〈◊〉 not to shift the Question They have said â—â—at Justification is meer Pardon bare Pardon nothing but Pardon and yet it is not abâ—â—ute Pardon but Pardon upon condition to 〈◊〉 performed by him that will receive Pardon â—â—re not these Conditions when persormed our â—â—angelical Righteousness This they conâ—â—d for And are they not a positive Righteousness Yes they are Gospel Obedience â—â—hat sence is it then to say we are pardoned â—â—thout any positive Righteousness that Pardon alone is all our Righteousness It may be â—â—ese conditions are so small and so necessary to â—â—e receiving of pardon ex natura rei that â—â—y are not to be accounted as any righteousness Nay but in the Gospel Law all the â—â—oral Duties that were required in the Coveâ—â—nt of Works are required still though not â—â—th the same necessity of perfection And â—â—w they are much more difficult than before â—â—me Moral Duties are required also and necessary which were not directly nnd properly â—â—uties under the First Covenant as Self-deâ—â—l Mortification and bearing the Cross â—â—sides these the Gospel prescribeth new posiâ—â—e Duties which neither were nor could be â—â—uties under the Law of Works viz. Faith â—â—ve and Obedience to the Mediator with 〈◊〉 holy and reverend use of all the positive Inâ—â—tutions of the Gospel Are these small things â—â—s it necessary to meer Pardon that the pardoned should not only return to their forme Duty but also receive new Terms and Conditions which were never their Duty before If a Prince subdue Rebels and then promiâ—â— them Impunity if besides returning to theâ—â— ancient Duty and Allegiance they will receive some new Terms which he shall please to impose on them doth he freely pardon them doth he not deal with them as in a way 〈◊〉 Mercy so in a way of Soveraignty givâ—â— them new Laws and making advantage to himself and accession to his Power by occasion 〈◊〉 their misdemeanour Besides this is veâ—â— improper to talk of legal and judicial Pardon Pardon by a Law For a Law is properly preceptive and judicial Proceedings are acquiting or condemning for keeping or breakiâ—â— the Law Pardon is granted by supersedâ—â— the Sentence of the Law at least the Execution of it or by a Promise or Declaration 〈◊〉 Grace which when establisht for securitiâ—â— sake and promulgated is sometimes called aâ— Act of Grace yet it hath not the full Naturâ— of a Law It is the Soveraign Legislator whâ—â— pardoneth who hath power to relax the Execution of the Law a Law cannot pardon But the plain meaning of those men is Thâ—â— God seeing through the Fall it was become impossible for man to keep and so to be saâ—â— by the Law of Works was pleased to maâ—â— a new milder and easier Law and to declaâ—â— that if they would keep it they should 〈◊〉 pardoned and saved Pardon then with theâ—â— is nothing else but a waving of the Covenaâ—â— of Works i. e. God will not proceed with men according to that Covenant if they will submit to his new Covenant so then for all their specious words of meer Pardon to exclude Christ's Righteousness they only mean that God will not execute his First Covenant which men have broken but will save them if they fulfil his Second Covenant i. e. will be righteous and obedient according to the Gospel and thus they acknowledg a righteousness of a man 's own besides pardon whereby he must he justified 6. The Law requireth a positive righteousness by the fulfilling of it The end of every Law being obedience to it Just Evang p. 38 39. Therefore Justification cannot be Pardon of Sin without Imputation of Righteousness 'T is said That the Law of Works required a sinless perfect righteousness which Christ hath satisfied for but the Law of Grace is a better Covenant accepting an imperfect Righteousness But this is nothing to the purpose let the righteousness be
Sanâ—tification Glory and all the good which ever â—â—e receive to be given us freely in his own time and on his own terms by his New Covenant by â—is Spirit and by his Providence and that we are as justly and certainly justified pardoned and saved by and for this meritorious Righteousness and Sacrifice of Christ as if we had done and suffered all our selves and that he suffered for us and in our stead that we might not suffer and fulfill'd all Righteousness for us that were Sinners to those proper uses we have and need no other Righteousness and though it be not Scripture Phrase we may truly say that thus Christ's Righteousness is imputed to us c. This was writ to avoid the charge of denying Imputation of Christ's Righteousness and therefore worded in Protestant Phrases as much as could be and yet a different sence couche in them viz. in those words to be given us on his own terms and by his New Covenant whereby is intended that Christ merited â—â— Reconciliation Justification c. to be given to us as the immediate Effects of his Purchase but to be given us upon the fulfilling the Commands of the Gospel so that it is â—â— Christ's Righteousness that justifies us or â— imputed to us to Justification but it did only merit a New Covenant or Law by fulfilling whereof we should be justified We shall not endeavour to make plain what these men would obscure and hide viz. the difference betwinâ— them and us in the point of Imputation It is the usual Protestant Doctrine that Jesus Christ undertook to fulfill that Law which men broken and to bare that Punishment which their Since deserved in the behalf of his Elect and that God accepting this undertaking of his from Eternity and the performance of it in time did therefore promise and grant pardon of sin right to eternal life and his Spirit and all spiritual blessings to be conferred upon each of these Elect Persons when by the Grace of Christ they should claim them and put their trust in him Hereupon we say when a man is actually pardoned and intituted to life by virtue of this undertaking and grant that Christ's Righeousness is imputed to him i. e. that these benefits are bestowed upon him for that Righteousness which Christ wrought and â—â—d accepted and he flyeth to for Salvation â—â—d for no other reason And hereupon ariâ—â—h in justified persons an immutable right to â—â—e and the Grace of God to bring them to it â—ereupon they may be certain of their Perseâ—â—rance and Salvation But on the contrary â—â—ese men teach first That though Christ â—â—d materially fulfill the Law broken by men â—â—d bore the Punishment due to their sins 〈◊〉 did many things which the Law commanâ—â—d and suffered many things which it threatâ—d against Sin yet that he did not intend directly and properly to satisfie that Law by oâ—â—ying the Precepts and undergoing the Penalâ—â—s of it but did only fulfill the Law of a Meâ—â—ator imposed upon him and peculiar to him which was to do and suffer such things as God â—â—eased to enjoyn him 2ly That this which â—hrist did and suffered did respect and was intended not for any particular persons but â—â—r all mankind equally as Adam's Sin did â—â—y That therefore this Obedience or Righâ—â—ousness of Christ did not purchase Pardon â—â—stification or any of the Fruits of it for all 〈◊〉 for any man immediately 4ly But that 〈◊〉 procured this only That God being content â—â—ot to insist upon the Law of Innocency and 〈◊〉 hold man to that which was now become â—â—possible through the weakness of sinfull â—â—esh he should grant a Covenant of sincere â—bedience to them that would repent of their â—â—rmer sins and receive Christ for their Lord â—â—nd Saviour that they should be saved as â—ertainly as if they had not broke the Law of Innocency or had satisfied it when broken 5ly And therefore their Justification must be mutable as their sincere obedience is 6ly This is then that which they mean by Impuâ—â—tion of Christ's Righteousness and its pâ—â—chasing Justification for us viz. That it waâ— a means of taking the Covenant of Works on of the way and of procuring a New Covenant of sincere Obedience which if men do perform they shall be justified or live by it notwithstanding their sins and imperfections aâ—â— much as they should have been justified bâ— doing the Law of Works so that this Coâ—â—nant being the Effect of Christ's Death 〈◊〉 the Benefits of it Justification Adoption c. are to be reckoned the Fruits of it alâ—â— and when we enjoy these Benefits his Righteousness is imputed to us i.e. we receive the Benefit of that Covenant which his righteouâ—â—ness purchased Now I demand what it is thâ—â— justifyeth or giveth us a right to life immediately and properly By this Doctrine it is our fulfilling of the New Govenant the Christ's Righteousness doth not properly â—â—stifie us or immediately procure our Pardâ—â— or Life then this Righteousness is not impâ—â—ted to us for Justification To call this Impâ—â—ting of Christ's Righteousness to us is a sence so remote from the state of the question which is By what Righteousness we are justified immediately before God and from the very Notion of the word Imputation and impâ—â—ting or reckoning to one that I cannot callâ—â— less than equivocation or trifling Object But they say that Faith and Repentance or â—ur fulfilling of the Gospel-Covenant is a means â—f applying Christ's imputed Righteousness 4 disp of Just p. 264. â—nd so is a Righteousness subordinate and subservient to his not at all derogating from 〈◊〉 Answ By applying Christ's Righteousness they â—â—ean that then we have the Benefits and Effects of Christ's satisfaction when we have fulfilled the Terms of the Gospel As when a Man hath served his Apprentiship in a Corporation then he enjoyeth the Privileges of the Charter which was boutht or given many â—ears before but will any man say that then â—he buying or procuring of the Charter is â—mputed to him They teach that God hath â—romised to pardon and save them that obey â—is Gospel what is it then that gives the immediate right to Pardon and Salvation that â—s constitutive of a man justified in Law is it â—ot this Obedience to the Gospel Then this â—s it which is imputed to a man for righteousness but Christ's righteousness is not applied is that which doth constitute us righteous for which we are justified but when we are justified by our obedience to the Gospel this is a favour which we should never have had if Christ had not purchased it To call this applying or imputing of Christ's Righteousness â—s to hide a Heterodoxie with usual and Orthodox terms Object But the same Author acknowledgeth that Christ's Righteousness is our only legal righteousness or rather pro-legally p. 274. Ibid. a righteousness instead of our righteousness or obedience to the Law passim Answ If Christ fulfilled the
curses and natural evils may be inflicted without sin Even Arminius Episcopius and others of their chief Friends grant That God may without injustice lay temporal evils upon men without respect to sin of his own meer pleasure If Afflictions be part of the Curse to the godly it must be by some Law 2ly It cannot be by the Law of Grace for that is a remediating Law threatning no curse to them that obey it If by the Law of Works then Believers are in part still under the Law whereas the Apostle makes these inconsistent to be under the Law and under Grace Rom. 6.14 Moreover Afflictions if they be punishments must be satisfactory to Divine Justice For the Law requires nothing but in order to satisfie Divine Justice by obedience or punishment for failure and then Christ hath not redeemed us from the Curse of the Law part of it remaining for us to bare and so Christ's Redemption must be diminished he having onely purchased that the Law should not have its full force viz. to condemn us for ever but that we should have terms of grace or life eternal nevertheless that we should be left in the hands of the Law for this life that God may lay what curses upon us he pleaseth so that he save our Souls The same is to be said concerning sin and spiritual evils some sins are proper chastisements when men are suffered to run into some sins to correct them for former sins As David's Murder was a correction for his Adultery but these chastisements proceed really from the love of God though mixed with fatherly displeasure but for the general that God hath left sin in the hearts and lives of the Godly is not to satisfie his Law or the Curse but to magnifie his Grace and Wisdome in over-ruling sin and death to his own Glory and to further man's Salvation by those things which the Devil designed to undermine and overthrow both Object 6 If Faith only justifie and give right to life then is there no use of the Law to Believers nor any thing for them to do in way of obedience but only to expect that God should bring them to Heaven by his Grace to which Faith gives right as well as to life it self Answ As Faith it self is commanded though it be the work of God so is the use of all means whereby Grace is to be improved and exercised and in the use of them in dependance on God's Grace lies a Christian's Obedience The Promises of Grace and Perseverance do encourage to obedience but alter not the nature of obedience Phil. 2.12 13. As you have always obeyed c. work out your Salvation with fear and trembling For it is God that worketh in you both to will and to do of his good pleasure Our Saviour came not to dissolve the Moral Law nor gave he commission to any man to do it but requireth better obedience to it than that of the Pharisees though they expected to be justified by it Mat. 5.18 19 20. and upon all occasions he directs men to the Law as the rule of Life Mat. 19.17 Chap. 22. v. 37. c. Though Faith encourage and Love incline to good works yet these works are properly obedience because done upon the Command of God It is true the Law is not a Covenant of Works or a Law of Life to Believers promising Life to Obedience perfect or imperfect and threatning death to the want of it Nor is this essential to a Law that life and death must depend thereon though they do so upon some Laws nor is it essential to obedience that it must proceed from hope of life and fear of death For there is no such thing with Saints in Heaven where yet is perfect obedience yet is it a Rule of Obedience a Declaration of God's Will how his Children ought to walk and to please him which is the very nature of a Law But it is not necessary to the Sanction of every Law Quest that there should be Promises to obedience and Threatnings to disobedience Answ Not from the nature of a Law but because of man's infirmities it is needful Gal. 3.19 So the Gospel hath promises of Blessings in this Life peace of Conscience increase of Grace and the Fatherly Love and Presence of God to obedience and diligence and the threatning of the contrary to negligence and disobedience yea the knowledge of the Covenant of Works as it restrains the ungodly so it is of use to the godly in this life to curb the flesh and to make them more afraid of sin and to quicken them to diligence But life and death eternal are not the Sanctions of the Law as properly given to Believers But do not the sins of Believers deserve Hell and put them into a damned state Quest Answ No. They interrupt their peace with God and the Work of Grace but make them not Children of wrath their sins in their own nature tend to death as they are an aversion from God but he will recover them out of them by repentance at death if not before and they deserve death according to the Law of Works by which they must judge of the â—inousness of them and be humbled accordingly But as the Law is tempered by the Gospel they shall not bring death And deâ—â—rt of sin being obligatio ad poenam ex lege the Laws binding a man over to punishment 〈◊〉 may be truly said they do not deserve death according to the Gospel because that doth not threaten death eternal to them yet they 〈◊〉 deserve other corrections threatned thereâ—y which are more effectual to restrain the godly than the threatning of Hell is to the â—icked But doth not this open a way to Sin and Sloth Quest. â—hen men that think they are Believers shall â—hen conclude their sins shall not damn them Answ No. For it is not the promise of great Retards nor threatning of great Punishment that 〈◊〉 keep men from sin else the Angels and Adam would never have sinned but it is the certain assistance of effectual grace which can 〈◊〉 will make men obedient without such â—â—nctions by other Reasons and Motives If Christians were left to their free will as much is Adam was then would there be a necessity 〈◊〉 the like Promises and Threats to keep them 〈◊〉 their Duty but because God hath undertaken to work all our Works in us it is enough â—â—at God declare his Will to them and will make them obedient Promises and Threaâ— of another nature are added because of the infirmity of the Flesh but they could not keeâ— them in obedience if there were not a certainty of prevailing grace and when these infirmities shall be taken away then the Declaration of God's Will without any Promise 〈◊〉 Threat will be a sufficient Obligation to Obedience for ever by the perfect and full concurrence of the Grace of God For it is the Spirit of Grace that holdeth
men to obedience whether there be Promises or Threaâ— or none or whatever they be which he doâ— in this life with many infirmities and in Heaven without any CHAP. IX That Faith doth not justifie as a Condition and that it doth not justifie as believing in Christ as King and Prophet as well as Priest THat Faith justifieth a Sinner as it is a trust in the Promise of Life through the Righteousness of Jesus Christ hath been proved and vindicated in the preceding Chapters We are now to consider what the opposite Opinion is concerning Faith and its Influence upon Justification The Scriptures teach that Abraham the Father and great Exemplar of all Believers was justified by Faith his Faith was counted to him for Righteousness Rom. 4.3 And that this Faith was a Trust in the Promise of God is evident both from the occasion and immediate Object of it the Promise of a Son against all natural hope and probability and that his Seed should be numerous be the people of God the Blessed of the World Gen. 15.4 5 6 18. c. and also from the Apostles Explication or Amplification of this Faith in this Chapter v. 19 20 21 22. viz. That it was a believing in hope against hope and a not considering the natural impossibility of the thing promised and not staggering at the Promise through unbelief but being strong in Faith and fully perswaded that God was able to perform what he promised and that this Faith justified him as such a trust in the Promises and not as an Act of Obedience is evident from the Apostles own Reason in the close of that Discourse v. 22. Therefore iâ— was imputed to him for Righteousness Wherefore Because it was a firm trust in the Promise of God It is also added v. 23. That this Example was written not for Abraham's sake only but for ours that succeed because Faith also shall be imputed to us for Righteousness if we believe in him that raised Christ from the dead who died for our sins and rose again for our justification v. 24 25. If this was written for our sakes then the Faith that justifieth us must be a trust in the Promise as Abraham's was even in the Promise of Life through the death of Christ and must justifie us as a trust in that Promise as his did him and not upon any other account It is the Righteousness of Christ for which God justifies believing Sinners but because they are rational Creatures God doth not justifie them without their knowledge consent or acceptance but with and by means of it and this is Faith sc Man's trusting in or acceptance of Life promised in Christ which doth render the subject as a rational Creature capable of pardon and mercy by a Promise though that natural capacity of the subject would not obtain pardon if it were not promised to it and this is all we mean when we say Faith is the Instrument of our Justification viz. That God having promised Justification through Christ to all that believe or trust in it this Faith doth trust in it or is that disposition of the soul whereby it doth trust in that promise and so obtain a grant of Jnstification We acknowledge to believe God's Promises is commanded by him and an act of our Obedience to him always indispensibly due but we say That Faith obtaineth any thing promised and Justification in particular not as or because it obeyeth the general command of believing Gods Promises but as it trusteth in dependeth upon the Promises and consequently that God fulfilleth the Promise of Pardon Justification and the immediate fruits of it to a Believer out of his meer goodness and faithfulness not out of remunerative Justice and Debt as he must if he justifieth for Faith as an act of Obedience to any Command But our Opposites will have Faith to justifie us as the condition of the New Covenant 〈◊〉 Gospel not as a meer trust in the Promise A condition saith Amyrald Amyrald dissert de grat unic p. 52. is a certain â—aw added to a matter or business which is required to be performed by a man Conditio 〈◊〉 Lex addita negotio quae ab homine exigitur â—o that believing in Christ is annexed to the promise of Justification as a Law requiring that faith and then saith must justifie as obedience to or fulfilling of that Command is Perfect Obedience was the condition of the â—aw So they tell us Faith is the condition of the Gospel and one justifyeth now as the other did then sc as Man should then have been justified for his Perfect Obedience as the fulfilling of the Law to which life was promised so now Faith justifieth as or because it obeyeth the Gospel Chmmand of believing in Christ to which life is promised to Sinners To strengthen this they further say which indeed is but a just consequence of it that as the Covenant of Works upon the condition of Perfect Obedience was made with all Mankind in Adam so also the Covenant of Grace was made with all Mankind in him also after the Fall and renewed to Noah upon the condition of Faith in Christ i. e. as before they were all commanded to obey perfectly and they should live for so doing so now they are all commanded to believe in Christ and they shall live for so doing Foedus gratiae salutaris in Adamo cum omnibus singulis hominibus initum Ibid. p. 87. et in Noa cum omnibus singulis hominibus sancitum fuit sub fidei conditione adeo ut si omnes singuli crederent salutis à Christo partae compotes fierent This we are now to examine and there are two Opinions about it One acknowledgeth Faith to be fiducia a trust in the promise and this only to be the condition of Justification the other makes Faith to include Obedience to the Gospel Command so that when they sayâ— Faith justifys they mean Faith and Obedience flowing from it To begin with the First 'T is usual with Divines to call Faith the Condition of the Gospel and Justification but they take the terâ— condition improperly and largely for any thing required of us and that must be in us in order to being justifyed they mean no more but that men are not justifyed by the Death of Christ as a Ransom paid for them without any thing in them to apply it to themselves in particular but that his death doth justify them being offered in the Promises trusted in them for themselves in particular Ibid. in this sence we grant Faith to be a condition of Justification But some Amyraldus and others take a condition strictly for something required not only as a disposition of the subject or as an internal rational means of obtaining a thing but also as acquiring a right to it as the performance of that Command which required it and thus they say Faith is the Condition of Justification i. e. we are justifyed
Argument 4. We are justifyed by Christ as Priest p. 24. Prophet and King conjunctly and not by any of these alone much less by his Humiliation and Obedience alone then according to the Opponents own Principles who argue from the distinct interest of the several parts of the Objects to the distinct interest of the several acts of Faith we are justified by believing in Christ as Priest Prophet and King Answ Faith as a distinct habit hath no acts but practical assent to a revealed truth which in respect of the promise is called trust or affiance One habit hath but one sort of elicite acts though it may cause divers effects upon the will and affections according to the nature of divers objects therefore we do not argue from the distinct interest of several acts of Faith but from Faith as trusting in the Promise of Justification as the special object of the act that justifieth Again the Object of justifying Faith according to this Opinion must be the whole declared Will of Christ or the whole Gospel for that is it which we believe and obey and Obedience to it is the form or righteousness by and for which we are justifyed therefore those Terms of Christ's justifying in his whole Person and all his Offices or Faith justifying with respect to them are added in vain they being no more included in the nature of Justification or respected by Faith as justifying in this way than in ours The promise of life by Christ to believing only is as much founded upon his whole Person and all his Offices as if the promise were made to our Obedience to the whole Gospel But we deny the Antecedent let us hear the proof The Word Justification signifieth these 3 acts p. 24. 1st Condonation or constitutive Justification by the Law of grace or promise of the Gospel 2ly Absolution by sentence in judgment 3ly The execution of the former by actual liberation from penalty The two former are more properly called Justification As for the first I argue Christ doth as King and Benefactor on supposition of his antecedent Merits enact the Law of grace or promise by which we are justified Ergò As King and Benefactour he doth justifie us by condonation or constitution As the Father by a right of Creation was Rector of the new created World and so made the Covenant of Life that was then made so the Son and the Father by right of Redemption is Rector of the new redeemed World and so made the Law of grace that gives Christ and life to all that will believe c. Answ Christ as God the same in substance with the Father did together with him enact both the Covenants of Works and of Grace but as Mediator which only is to our purpose he did not enact the Covenant or Law of Grace and it is only said that he did and not proved It was God as God and in special the Father according to the order of the Three Persons that gave the Law of Works that was offended by sin that condemned sinners and therefore he only that could appoint a way whereby they should be saved and he only coul justifie him Christ as Mediator though God in Nature yet in Office was God's Servant Isa 53.11 Mat. 12 18. and his business was not to enact Laws or constitute a way for Man's Redemption but to work out and bring to pass that way which God purchased and to fulfil his Will in it Heb. 10.7 which he did first by satisfying the Law and purchasing Reconciliation as a Priest then by declaring as a Prophet that Pardon was to be had by believing in his Bloud and Lastly as a King yet ministerial under the Father by overpouring the hearts of Gods Elect to believe that God might justify them and then by sanctifying and ruling them by his Word and Spirit to bring them to life It belongeth to the Father to justifie constitutively i. e. to propose the way wherein Men should be justified and through believing to justifie them to the Mediator almost but ministerially to declare it to Men by authority from the Father but most properly to bring it to pass by the execution of all his Offices Rom. 8.33 34. It is God that justifies it is Christ that died rose and intercedeth p. 25. 2ly It is said Justification by sentence of judgment is undeniably by Christ as King for God hath appointed to judge the World by him Acts 17.31 c. Answ Christ in judging the World is but a ministerial King For God is the Supream Judg Heb. 12.23 however we deny what is here took for granted That the sentence of the General Judgment is a declaration of a sinners Justification from the guilt of sin It is only the adjudging of justified Believers to Glory in Heaven for their Obedience according to Gods Fatherly promise p. 25. 3ly It is said For the execution of the sentence by actual liberation there can be little doubt being after both the former Answ Christ is ministerial in this also for he calleth Believers to inherit the Kingdom as being the blessed of the Father and it being prepared for them from the beginning of the World Mat. 25.34 Besides Glory in Heaven is a fruit of Adoption not of Justification immediately and Adoption is the act of the Father not of the Mediator And let it be observed That here all Justification is referred to Christ as King properly and immediately as was before said and he as Priest and Prophet did but make way for his justifying of us as King and therefore these offices are mentioned in the Question only for a shew that they acknowledge we are justifyed by his Bloud This is in effect confessed in the following words As the Teacher of the Church Christ doth not immediately justify but yet mediately he doth Ibid. and it is but mediately that he justifyeth by his Merits It is also said That Christ's granting the Promise or Act of Grace is the true natural p. 25. efficient instrumental Cause of Justification even the immediate Cause So then the whole Gospel as to be obeyed by us is the proper and immediate Instrument of our Justification and our obedience to the Gospel together with God's acceptance of it is the only internal Cause of Justification or the Righteousness for which we are justifyed and Christ's Merit and Righteousness and his Promulgation of the Gospel are but extrinsecal remote and preparatory Causes of it and these not absolutely necessary seeing these Authors do not deny but that God might have saved man without satisfaction and then it will follow if a man obey the Precepts of the Gospel and acknowledge Christ as Lord and King he may be saved although he believe only in a Glorified Saviour as the Jesuites preached to the people of China yea I understand not but a Socinian may be saved by obeying the Gospel though he deny the Merit of Christ having
in his death do justify and here Faith both as justifying and sanctifying is taken for a trust in Christ in all his Offices to bestow Justification and Sanctification upon us and we never denied that justifying Faith doth extend it self to all the Offices of Christ As Faith trusteth in Christ as King and Prophet 2dly and Interceder with his Father for the progress and perfecting of Sanctification so we never denied that justifying Faith looketh to Christ as King Interceeder and Prophet for the comfort and effects of Justification But As trusting in Christ's Merits only 3dly obtaineth the grant and habit of Sanctification so trusting in the same Merits obtaineth the grant and actual Justification and looketh no further for it Faith indeed looketh to Christ in his several Offices for daily Sanctification for new degrees of it because that is a divisible and successive work not only to be purchased by Christ but also wrought by him gradually in prosecution of his own purchase but Justification is one indivisible act of the Father whereby a sinner is accepted to life eternal there is no place for subsequent acts and this Justification absolutely considered is only purchased by Christ there needs no other acts to apply it except in the comfort and effects of it Therefore we deny the consequence of the main Argument Faith trusteth in all the Offices of Christ for Sanctification Ergò It doth for Justification Argument 8. It is the same Faith in habit and act by which we are justifyed p. 31. and by which we have right to the Spirit of Sanctification for further degree and Adoption Glorification c. But it is believing in Christ as Prophet Priest and King by which we have right to the Spirit of Sanctification Adoption Glorification Answ I deny the Minor Believing in Christ as Priest or in his satisfaction and the promise o◠life thereupon gives a right to Reconciliation and life immediately and to the Spirit of Adoption and Sanctification consequently the promise of this being annexed to the promise of life and the having it being necessary to fit us for glory but believing or trusting in Christ as Prophet and King distinctly is a means of actual obtaining the Spirit of Sanctification and further degrees of it to which we had right before as Dr. Preston hath expressed it as above and yet many true Believers have little or no skill to make this distinct use of Christ's Offices but trust in the general That as God for Christ's sake doth forgive and take them into favour so that he will for Christ's sake also give them his Spirit and whatsoever is needful to fit them for his Kingdom Our Author takes the Minor for granted by us and offers no proof Argument 9. There is in the very nature of a Covenant p. 25. condition in general and of God's imposed condition in special enough to persuade that the benefit dependeth usually as much or more on some other act as on that which accepteth the benefit it self Ergò We have reason to judge that our Justification depends on some other act as on the acceptance of Justification Answ 1 The consequence if weak If usually Ergò always Therefore in this case this follows not To the Antecedent I deny the supposition 2dly viz. That we are justifyed by a proper strict Covenant condition The Promise of Life through believing is a Testament a Promise and but improperly a Covenant because it cannot be bestowed but upon a capable subject i. e. one that trusteth in it and accepteth of it So Dr. Preston expresly as before Assurance and sence of Pardon usually cometh upon our entring into or renewing a Covenant of Obedience but the right to Pardon and Justification which putteth us into a pardoned State is our humble accepting and trusting in thee Promise of life through Christ And in this God's Covenant or Promise of pardon in Christ differs from Mens Covenants 3dly in that they do usually depend upon conditious to be fulfilled because Men have no other way to prevent the abuse of their kindness or to oblige to duty and gratitude for the future but God that can and will sanctify the heart as well as give right to life and thereby prevent the abuse of his favour needeth not to suspend his mercy upon such engagements and conditions from the creature It is not unusual we have seen many publick instances of it in our days for men to pardon offenders by an absolute act of grace without imposing any conditions 4ly only leaving men to their own ingenuity for the future and to the Law if they offend again It is said p. 36. God is the principle end of his own Covenant and therefore his honour must be principally respected in it and therefore a promise of Obedience and subjection to him and to Christ as the procurer of life which men are most unwilling to must be the principal parts of the condition of the Covenant and the acceptance of Pardon which all men are willing to have can be but a part of the condition and the less principal part Answ Here it is plain That by the foregoing ambiguous discourse of believing in Christ as Prophet Priest and King was meant a promise of subjection to him in all his Offices not a trusting in him for the benefits of them and that Faith here is nothing but Universal Obedience to Christ and a trust in the promise of Pardon or in Christ as a Priest is no part of it nor can go before but must follow after it i. e. when we have promised and in part performed obedience to Christ then may we hope for pardon and not before To the Argument I say the consequence is weak many ways 1st Because God's own Honour is the principle End doth it follow that in order of execution he requireth the Creature immediatly and in his first acting toward him distinctly and principally to aim at his Honour Surely he alloweth and his Word tends to this That self-preservation from the wrath to come should first move the Creature to fly to his Mercy and then as hope of pardon dawneth love to God and his Honour springeth and as hope of pardon increaseth so love to God prevails above the consideration of self-preservation Again God hath had his greatest Honour from the obedience and satisfaction of Christ already before he granteth pardon to the Sinner and is it no honour to God to trust in his free Sovereign Grace for the pardon of Sin and Gift of eternal Life Rom. 4.21 Is it no honour to Christ to trust in him as able to save to the uttermost all that come unto him Surely this is the greatest Honour that can be done to the Grace of God Nor is it so easie a thing rightly to trust in free pardoning Mercy They that know themselves know it is the hardest thing in the world and it seemeth God accounteth it so too by