have God for their own God which with him the vilest if Elect have their Sins can do them no hurt at all and in that regard there is no cause of fear from any of their Sins that ever they have committed Beloved I conceive this may seem harsh to some Spirits especially to such as misconceive the drift at which I aim which is not to encourage any one unto Sin but to ease the Consciences of the distressed I desire you to resolve with your selves this one thing and I beseech you kick not against the Truth There is not one sin nor all the sins together of any one Believer that can possibly do that Believer any hurt real hurt I mean and therefore he ought not to be afraid of them I will make it appear And goes on for five Pages to prove it Now Reader can this one line make all the rest safe There is no more said by him it 's in a Doctrinal way stated and not in a use to wounded Consciences He oft says it elsewhere without so much as this and he saith this to avoid the Odium not to guide his Discourse and it 's no other than if a man were proving a quarter of an hour â—…o a whole company very apt to drink poysoned Wine if this Poyson be drank it will do no harm to them that drink it but yet should once say I prove this all this while but it 's for the sake of them that have drank the Poyson but not to encourage you to drink the Poyson yet be you all assured that when it 's drank it cannot harm you more than them C. It 's to evince the damning nature of sin is taken away A. But that 's a gross Error thô Pardon will prevent its effects Yet hear D. C's own words p. 511. No you will say no condemnation in Hell but yet as there is remainders of Sin in Gods own People so there will some Evil or other fall upon the commission of Sin Mark c. and in many words answers it Now sin is condemned to the Believer it can do no hurt at all to him for what hurt can that do which is carried into the Land of Forgetfulness and this he oft affirms was when Christ died Reader I 'll tell thee on what Principles Dr. Crisp affirms that Sin can do no hurt Take his words 1. God hath no more to lay to the charge of such a person Elect thô a Murtherer than he hath to lay to the charge of a Saint in Glory p. 364. and the Lord hath not one Sin to charge on an elect person from the first moment of conception to the last moment of Life 2. A man doth sin against God God reckons not his Sin to be his he reckons it to be Christs therefore he cannot reckon it his see p. 270. Except God will be offended where there is no Cause to be offended he will not be offended with a Believer because he doth not find the Sin of the Believer to be the Believer's own Sin but he finds it to be the Sin of Christ p. 15. Now Reader judge how vain Mr. C's Excuses be and how injurious his Censures What Mr. C. p. 15. pleads for Dr. Crisp's saying that Graces and Holiness cannot do us the least good is as vain and false viz. that he is only against setting them in the place of Christ for he reckons they are put in Christ's place thô they be affirmed but as Means or Conditions antecedently necessary by divine appointment to obtain any Blessings for the sake of Christs Merits His Principles are 1. That Faith is not so much as the Instrument by which we are united to Christ or justified p. 616. 2. That Christ brings us all good things when we are ungodly and so it 's in vain to do any thing to obtain these p. 41 42. yea that we had a full Title before we are born 3. He saith p. 45 46. It 's a received Conceit among many that our Obedience is the way to Heaven and thô it be not say they the cause of reigning yet it is via ad regnum the way to the Kingdom But all this Sanctification is not a jot the way of that justified person unto Heaven 4. Salvation is not the End of any good work we do 5. No Believer should have the least thought in his Heart of promoting or advancing himself or any end of his own by doing what he doth Consider these with many such and what good can Faith or Holiness do us See my Book c. 13 14. Read the Preface to Mr. Flavel's Blow at the Root which Mr. Mather subscribed Reader distinguish 1. between the Righteousness for which we are justified and the way of applying it to us 2. between a Law by which Christ's Merits are applied and that Obedience whereto is our meriting Righteousness 3. between the Precepts included in the Gospel taken in a large sence and what are its proper Conditions 4. Free Grace as it gives Faith and Pardon and as it 's a Liberty to condemn the Believer and justifie the Unbeliever 5. between the Promises of Grace and Promises to Grace 6. The Gospel as a means to quicken us and as a Charter of Benefits and thou wilt Answer Mr. C's Arguments FINIS The Reasons of my Sermon at P. H. above a year since Why I printed my Book about six months since Vulgar Objections against my Book answered The History thereof is worth the buying Mr. Parkhurst lately reprinted it Part of the Controversie between Mr. C. and me stated which appears fully in his Principles as in the following Book The Method Election asserted The Law not abrogated Christ's Righteousness the sole meritorious Cause or material Righteousness in Iustification and it is applied to Believers Gospel-Conditions not the Righteousness for which we are justified nor of the same nature as legal Works Gospel-Conditions no way meritorious of Iustification or Salvation nor other workingconditions but a meer conformity to the Gospel way of receiving the Gifts of Christ. A moral specifick difference between true Grace and meer moral Endowments The First Grace absolutely given Christs Righteousness is imputed Iustified by Faith before Works Gospel â—…ons no 〈◊〉 of Iustification Iustification by Faith alone as the 〈◊〉 Receiving Condition All Elect Believers shall persevere Christ not opposed but exâ—…ted Free Grace honour'd and not oppos'd Holiness not compared with Christ nor Works sâ—…t in 〈◊〉 place The 〈◊〉 of the Eleâ—… â—…f God be considered as meer Proprietor The state of fallen Men as GOD is considered a paternal Ruler A plain account of my Iudgment by Questions and Answers Popish 〈◊〉 〈◊〉 Arminian Iustification as our Divines state it Mr. C's first Principle Mr. C's 2d Principle Mr. C's 3d Principle The word Law of Grace same as the Covenant How for a new Law and yet no new Gospel Heb. 11. 4 6. Gen. 4. 7 11. How the Gospel is not a Law How the Gospel is
Endowments I suppose by Moral Endowments he 〈◊〉 such as the unconverted have to which I answer There is a moral specifick difference the one is Saving the other is not the one is from the effectual Work of the Spirit whereby the Soul is truly regenerated the other is not And this difference thou wilt see me own as far as I had occasion 2. I am charged as that I hold there must be Qualifications in a Sinner to entitle him to the first Grace or to the Promise of it But as there is not a tittle leading to either in the words he cites so I pray weigh the places under each Head 1. There is a specifick difference between Grace and meer moral Endowments P. 224. I condemn it as legal to press men to Faith and Repentance and other Duties as if to be performed in our strength without the Grace of Christ and influences of the Spirit P. 57. The Conditions of the Covenant of Grace are performed by the Grace of Christ freely given to Sinners Cap. 11. p. 90. Every man is without Christ till he be effectually called but when by this Call the Spirit of God enclineth and enableth him willingly to accept of Christ as a Head and Saviour a man becomes partaker of those Influences and Priviledges which are peculiar to the Members of the Lord Jesus Cap. 11. p. 92. I affirm that Christ's giving us the Spirit of Grace doth begin this Union and the Spirit given in order to Saving Operations produceth this Faith whereby the Union is consummated P. 83. I affirm There may be Knowledge Assent Humblings c. and yet a Soul fail of an interest in Christ for want of true Conversion 2. See how positive I am that there are no Qualifications to entitle a man to the First Grace or the Promise of it Tho' I wonder that he makes no difference between the Promise of Grace which is absolute and Promises to Grace which are conditional Cap. 10. p. 83. I affirm The worst Sinners are often the Objects of God's effectual Calling in order to an Interest in Christ. Cap. 8. p. 61. I affirm the First Grace is absolutely given though dispensed ordinarily in the due use of Means P. 66 The Gospel or Covenant tells us that there is a Promise of the First Grace made to Christ for the Elect and by vertue of that Promise the Elect do consent to the Covenant and this Gospel or Covenant is the Means whereby that Faith is wrought VIII Mr. C. It is this Doctrine viz. of Imputation that you are still bantering it 's that you have the greatest pick at Repl. Reader weigh my plain words Cap. 7. p. 37. The Mediatorial Righteousness of Christ is so imputed to true Believers as that for the sake thereof they are pardoned and accepted unto Life-eternal it being reckoned to them and pleadable by them for these uses as if they had personally done and suffer'd what Christ did as Mediator for them whereby they are deliver'd from the Curse and no other atonement nor meriting price of Saving Benefits can be demanded from them P. 39. I affirm That besides these Effects viz. all the saving Effects of Christ's Death being made ours the very Righteousness of Christ is imputed to true Believers as what was always undertaken and designed for their Salvation and is now effectual to their actual Pardon and acceptance to Life yea is pleadable by them as their Security and is as useful to their Happiness as if themselves had done and suffer'd what Christ did And a few lines before I affirm That Christ's Sufferings and Obedience were so in our stead that God cannot exact from us any other atonement for Sin or price of any Gospel-Blessings P. 43. Had not Christ suffer'd for us we could not be absolved for the sake of his Obedience and Sufferings The like may be seen p. â—…47 Reader I would inform thee that I can agree to any Expressions to note Christ a Representative Surety Head c. that are consistent with Pardon of Sin and our not being the persons in God's Account who suffer'd and obey'd But I think Forgiveness for the sake of what Christ did and suffer'd for us is what we must take comfort in and Christ suffer'd in the person of a Mediator IX Mr. C. p. 1. For the Doctrine of Iustification especially we are in a manner return'd to Aegypt that of Iustification by Works being brought into the room of Iustification by Faith Repl. Here and in many places I am arraigned as being for Justification by Works and not by Faith which must be to import 1. That I am for Works being joyned with Faith to our admission into a state of Justification 2. That Faith and other things do justifie us as the Righteousness for or by which we are justified As to the last review what is cited under the 3 4 5 6 misrepresented Principles and sure thou wilt see that it 's Christ's Righteousness and not ours which is that for and by which alone we are justified as the sole Merit The former then remaineth as a Charge as to which see if I do not positively assert that we are justified as soon as we truly believe Cap. 12. p. 104. I affirm that we are justified the same moment as we truly believe in Christ and the Blessing is not suspended for any time longer This I affirm because God justifies us by the Promise as his Instrument and this Promise declares that He will justifie him that believes It 's Christ truly believed on doth justifie us and a Christ so believed on cannot but justifie us P. 247. We say we are upon repenting and believing put into a justified State before any other Workâ—… Reader I did to prevent this mistake preface that Chap. 13 of the Necessity of Holiness and Good Works with these words P. 120. Note that whatever is spoken in this Chapter of any Act of Grace except penitent Believing refers not to the forgiveness of Sin or the Sinner's admission into a justified state the Benefits I here treat of are the not forfeiture of Pardon the possession of Heaven and particular Blessings as encrease of Peace Joy Returns of Prayer c. So p. 113. Obj. The only Pretence for this Charge must be That I make Repentance necessary to Forgiveness Ans. But 1. I expresly deny Repentance to be any part of the Righteousness for which we are forgiven It 's no Merit c. this thou mayest see in a hundred places in my Book some are cited in the 4 5 6 Heads 2. I deny it to be any cause of Forgiveness I say in p. 119. I own my self to be among them who deny Repentance of any Grace in Mâ—…n to be a Cause of Forgiveness â—… I deny that Justification is equally ascribed to Repentance as to Faith c. See p. 113. I deny Justification to be equally ascribed to Faith and Repentance for we are said to
whether Iustification Adoption and Glorification be Acts of God's Free Grace which I affirm but whether iâ—…â—…eased God to leave himself at liberty to justifie the Unbeliever while such and glorifie the Unbelieving and Wicked and also to damn the penitent godly Believer This Mr. C. affirms and I deny This is these mens Free Grace while they deny the Gospel-Rule and Law 8. It is not whether God hath as to us absolutely promised and coveâ—…nted with Christ that the Elect shall believe and all men believing be pardoned and so persevere in Faith and Holiness to Eternal Life which I affirm but whether there is a Covenant which require our true believing Consent to the Terms of it as â—… Conâ—…tion of Pardon and Glory and supposeth this true Consent in the actual 〈◊〉 〈◊〉 â—…f thâ—…se Benefits This Mr. C. denies and I affirm 9. It is not whether â—…uth 〈◊〉 〈◊〉 only Grace by which we receive and rest on Christ and his Righteousness for Iustification and that it is Christ received by Faith doth justifie which is the Sence of Protestants when they say we are justified by Faith alone this I affirm but whether he that can truly believe to Iustification must be in part a convinced humbled penitent Sinner This I affirm and Mr. C. denies yea he saith that Pardon is rather the Condition of Faith nay Pardon is the Cause of Faith 10. It is not whether Sanctification taken strictly do follow Iustification this I affirm but whether Effectual Vocation make a real habitual change in the Soul and that this Vocation is in order of Nature before Iustification This Mr. C. and the Letter c. deny and I affirm with the Assembly 11. It is not whether our sincere Faith Love c. are imperfect and so can be no meriting Righteousness which I affirm but whether they are disobedienâ—… even in Gospel Account and so incapable of being the Conditions of any of its promised saving Benefits This Mr. C. affirms and I deny These are some of the Points wherein Mr. C. and I differ I fear I shall find him in all things of Dr. Crisp's opinion as I have assurance he is in his Definition of Faith May not I now expect that People that rail at me will impute to me only what I thus plainly state The Body of well-esteemed Authors are on my side there 's an end to our Ministry if these be not true most of the practical Books we have as Allen c. are all Lyes and tending to ruine Souls if Mr. C. judge aright Thou wilt find in this Book Testimonies cogent to my purpose and if it will serve Mr. C. to say I wrest them and men there upon believe him I cannot help it Such as I quoted in my first Book ' are truly quoted and serve fully to what I produce them for but to reconcile all men to themselves is not my Work and yet I think it no hard matter to evidence that none of my Authors speak against my Assertions Mr. C. saith I am against the Articles of the Church of England and the Assembly I am sure he 'l never prove it and I profess the contrary and am certain he is against all Confessions of Faith that we own as Orthodox How far other Ministers are concerned for the Kingdom of Christ the Safety of Souls the Rule of Iudgment the plain Gospel way of Salvation to Sinners the truth and scope of their Ministry Time will evidence But in the strength of Christ I 'll sustain the utmost Persecution at the Hands of these angry men and while God enableth me they shall not overturn the Gospel by their unscriptural Abuse of the blessed Names of the Righteousness of Christ and Free Grace the Gospel way of the application whereof and a subservient Ministry being the whole I contend for I have oft attempted to adjust these things before I engaged nay since the severe Treatment I have met with I sent to Mr. Ch. that I would meet him and shew how much he mistook my Principles or if he refused a meeting I would send him an account in Writing that he might not abuse himself and the World but he would accept of neither as if he could not write without the Question were mistated Yea at the request of the united Brethren I agreed to suspend this Book if he would do so with his but this he refused Now whatever be the Consequences of these Debates I am innocent and commit all to God in whose Cause I though sickly weak and unworthy am engaged There is a Mystery in it that the Explication of one Text should be pretended by some for a Reason against my whole Book and so countenance all Dr. Crisp's Errors which yet they profess to dislike and the Impartial see I oppose nothing but those Errors The Doctrine of Imputation being still by Mr. C. c. objected against me though I have not yet had opportunity to insist thereon I will state that case 1. It is not whether Christ was a publick person as a Mediator in his Undertakings and so transacted all for Sinners that they might be pardoned and saved by his undertaken Satisfaction and Merits this I affirm but whether we were so represented in Christ â—…s that we were in Law sence they that undertook to atone and merit This I deny 2. Nor whether Christ was a Surety for us in a Bond of his own to pay our Debt to the full and much more that we might in a due time and way be released this I affirm but whether we were joynt-parties in one and the same Bond with him and so we were actually acquitted when he made Satisfaction and therefore God could enjoyn no Terms of the application thereof to us for Iustification and Glory nor suspend the same upon those Terms This I deny 3. Nor whether Christ was made under the Law and that this was one Article of his part in the Covenant of Redemption viz. That he should in a way of proper Satisfaction bear the substance of the Penalty of the Law and yield perfect Obedience to all such of its Precepts as were competent to his Person and this to save thâ—… Elect this I affirm but whether Christ was joynt-Covenant-Party with all the Elect in Adam's Covenant so that they were legally esteemed to make satisfaction and yield perfect Obedience in his doing thereof This I deny 4. Nor whether Christ's Righteousness is imputed to Believers and so made theirs that it is applyed to them and pleadable by them as what was always designed and undertaken for their Salvation and is the sole meritorious Cause of their Pardon Acceptance and Glory and this as effectually as if they themselves had satisfied and merited and this Righteousness is reputed by God as that which now pleads for their Impunity Acceptance and Happiness as Members of Christ All this I affirm but whether it be imputed as our formal Righteousness and so we may truly plead that
which Faith is the great Term of the Covenant and includes so much of Repentance as I insist on Q. Shall the Elect fall from a state of Forgiveness A. No the Decree the Intercession of Christ the Promise of Perseverance yea and Forgiveness it self do all assure a perseverance in Grace and so a continuance in a pardoned estate Q. What do you trust in as that for which God will accept of you and save you A. Only in the Righteousness of the Lord Jesus Q. Do not you trust in your own inherent Righteousness as that for which God will save you A. I abhor such a Thought Q What stress do you lay on Good Works A. Not as necessary to my justified state into which I am admitted upon my first believing 2. Nor as any Righteousness for which God will save me Q. What stress then do you lay A. No more than as they evidence my Faith to be true execute my first believing Consent prevent their Contraries which the Gospel threatens with Misery and answer the Rule of any Gospel-promise that God hath made and will execute for Christ's sake to the upright person Q. Do you think that we are justified by our Good Works at the last day as if they were the Righteousness by which we shall be saved at the last day A. No I would tremble at such a Thought and declare it 's Christ's Righteousness alone and unmixed that I hope to be saved for and by Q. What are your Thoughts then as to our inherent Righteousness and Good Works as they fall under Christ's Judgment at the last day A. My whole Heart is 1. That if a man truly believe and dye before he hath opportunity to do more he shall be sentenc'd Happy as a Believer notwithstanding he was prevented by Death from professing the Truth and proceeding in Holiness performing Acts of Worship c. 2. God hath declared that none shall at last be saved by Christ's Righteousness that are Infidels Ungodly utterly unprofitable or Apostates And therefore all that God will then save for Christ's Merits must truly be and will be declared to be no Infidels Ungodly utterly unprofitable nor total Apostates but the contrary and they shall be judged free from the guilt of final Infidelity 3. The most eminent in Faith Holiness Sufferings and Labours shall be adjudged to greater degrees of Glory which added degrees will be as truly the effects of Christ's sole Merits as the lesser degrees All this is exactly consonant to my Book and my full Perswasion Because I see that well-meaning People are imposed on by a noise of Popery and Arminianism I shall let thee see how our Protestant and Orthodox Divines do represent and oppose the Popish and Arminian Points in this matter and so thou maist judge how the Antinomians secure their destructive Errors by this clamour The sum of the Popish Principles our Divines oppose may be thus reduc'd They think that 1. by Attrition or a 〈◊〉 legal feaâ—… of Punishments Men do ex congruo or meetness merit Charity and Faith which be the beginning of Sanctification and that this begun Sanctification is all our first Justification 2. That whatever be the efficiency of the Spirit in working Faith it is determinable by Man's free Will whether any believe or no. 3. That upon our improvement and exercise of this first Charity and Faith we truly and properly merit the encrease of Holiness and Eternal Glory and that ex condigno This they call the second Justification 4. That by the Absolution of the Priest on Confession in the Sacrament of Pennance our Sins of Age are forgiven as original Sin was by Baptism and venial Sins and temporal Punishments of mortal Sins by Satisfaction and Indulgences and all in a way of merit The Points that can be at all pretended as my Concern I 'll give you as stated by Dr. Ames in his Bellarminus Enervatus with râ—…y own Answers to his Questions Tom. 3. lib. 5. Q Whether Prayer Fasting or Alms are satisfactory Works A. I plainly deny it oft p. 240. Q. Do our Works truly and properly make satisfaction to God for that Obligation to Punishment which remaineth to be expiated A. I say No for we make no satisfaction by any thing Tom. 4. p. 109. Q Whether Faith alone justifieth A. I say Yes that is we are justified by Faith alone as that which alone receives Christ and before Works of Obedience But yet I think Ames well explains this p. 112. Something may be before Pardon as a pre-requisite Disposition so that it be not the cause of Pardon And this is all I say of Repentance and agree with him in p. 112. Repentance taken for legal Humiliation goes before Iustification as a Disposition in Order pre-requisite but not as a Cause 2. Evangelical Repentance is taken for Conversion of which Faith is a principal part Yea add That a great part of Repentance is the effect of Justification 3. I agree with him in the next words Quocunque modo c. Which-ever way Repentance is taken neither Grief nor detestation of Sin is the cause of Iustification Nay more I agree with Ames in his Account of Faith cap. 2. p. 101. Fides specialis misericordiae duplici ratione vocatur c. Faith of special Mercy which is Trust or Relyance is taken in two respects 1. whereby it apprehends Christ or cleaves to him for apprehending special Mercy by him 2. As it apprehends special Mercy as already bestowed In the first sence it goes before Iustification in the latter sence it follows Iustification Lib. 6. Cap. 1. He treats of imputed Righteousness and p. 139. saith that this is the Protestant Judgment Christi justitiam catenus imputari c. Christ's Righteousness is so far imputed to us that by the vertue thereof we are as much esteemed just before God as if we had somewhat in our selves wherewith we might be esteemed just before him P. 205. Q. An opera bona c. Are the Good Works of Men truly and properly the Merits of Eternal Life A. I positively and oft deny it and dare not assert that Condecency which Ames and others do Reader if thou art a man of any Skill in these things thou wilt find that they oppose the Papists concerning our Graces and Works only as merirorious and causal of Saving Benefits and I deny them to be either See even Chemnit Exam. par 1. p. 172. Davenant de Iustit actuali cap. 30. q. 1. arg 1. Ames Bellarm. Enerv. tom 4. lib. 6. Downam of Iustif. p. 15. I shall now shew thee what our Calvinists and Orthodox Divines oppose the Arminians in as to this Doctrine of Justification The Synod of Dort in their Canons Part 1. p. 289. of the Errors under the Head De Morte Christi thus condemn the Arminians Qui docent foedus illud novum gratiae c. That teach that the Covenant of Grace which the Father upon the intervention of Christ's
Death made with Men doth not consist in that viz. That we are justified before God and saved by Faith as it apprehends the Merit of Christ but in this that the Demand of perfect legal Righteousness being abrogated God accounts Faith it self and the imperfect Obedience of Faith for or instead of the perfect Obedience of the Law and graciously judgeth this worthy of the Reward of Eternal Life Which they justly brand as the Socinian Notion Reader I declare against this Error and have affirmed that Faith alone receives Christ and his Merits 2. That it 's the Righteousness of Christ alone which is the Meritorious or Material Cause of Justification 3. That our Faith Repentance or Works are not a jot of the material or meritorious Righteousness by or for which we are Justified They say Christ died that we might be saved if we believe I say Christ died that the Elect should believe and believing have Life through his Name To any one that knows the five Points wherein the Arminian Controversie consists I have said enough fully to acquit me I am positive for absolute certain Election for Christ's not dying alike for all For the Elect he died to secure their actual Reconciliation for others his Death is sufficient and real Offers of Salvation are made to them on the Terms of the Gospel notwithstanding their being condemned by the Law Again I say Man is corrupt and without the Grace of God he cannot believe All the Elect shall be though without violence brought by efficacious Grace to believe and finally persevere All which I oft assert in my Book An Account of some of Mr. C's Principles which he hath set up in opposition to mine I shall begin with Three of them and consider them together Mr. C. p. 24. The Essence of the Gospel is altogether Promise and Free Gift P. 28. The Gospel hath no Law-Sanction of its own but it only establisheth the Sanction of the Law by way of Promise to all that are saved P. 33. The Gospel as such is no Law hath no Sanction c. Which and many more places I may contract into this as his First Principle That the Gospel is in no sence a Law nor includes in it as any part thereof either any Precept nor any Promise upon any Condition on our part nor any Threatning If thou doubt the word Precept should not be added know the words above fully assert it And p. 23. he tells us The Precept of Faith is a Precept of the Law of Nature Mr. C. affirms p. 34. Whatsoever befalls Sinners retaining their sinful state and rejecting Grace is from the Law and not from the Gospel To talk of a Gospel-Threat is a Cataâ—…hresis at best and nothing else can save it from being a Bull. His Second Principles is The Gospel hath no Threatnings When my Question answer'd by him p. 32. was this Doth God promiscuously dispense these viz. Forgiveness Adoption Glory or any other promised Benefit given upon God's Terms I say Doth God dispense these without any regard to our being Believers or no Or whether our Faith be true or no Mr. C. answers I would know whether if God distribute his Free Grace to poor wretched worthless Creatures according to his Election and distinguishing Mercy doth he do it blindly because he finds no Reason in them Whence I may call this His Third Principle That God forgives adopts and glorifies Sinners without any respect to their being true Believers or no and Election and distinguishing Mercy be the only Rule by which he forgives adopts and glorifies Sinners as well as gives the First Grace To put the better gloss upon his Principle he saith p. 13. Doth God dispense Faith blindly c A. The Question was not whether God gave Faith absolutely but whether he gave Forgiveness and Glory promiscuously Nay he knows I oft-times affirm the former And in p. 21. he reviles me for saying That there must be a Work of the Spirit for conformity to the Rule of the Promise in the person to be pardoned Yea this third Principle must follow and is but the same as That the Gospel is no Law or stated Rule of Forgiveness Adoption and Glory And he affirms that Faith is a Precept of the Law and denies that any Precept of the Law is a Rule of Happiness with a Sanction p. 22 23. Repl. Not to insist how in the first Point in what he saith of the Sanction he excludes Forgiveness of Sin altogether yea and as he words it may bind the penal Curse on us He opposeth in these three Principles what he calls my 2 3 5 6 7 8 9 11 12 13 15th Paradoxes but had he considered the 4th and 13th he had answered his few seeming Arguments and prevented his gross misrepresentation of my Principles There he might have seen that I assert 1. There is a Certainty that the Elect shall obey the Terms of the Gospel and be infallibly saved 2. That it is Christ's Righteousness which is the alone meritorious Cause of a Believer's Justification and Salvation and that our complyance with the Terms of the Gospel by the Grace of God is no more than our answering that Rule by which God bestows on us Justification and Salvation for the Satisfaction and Merits of Christ. He that cannot distinguish between the Righteousness for which we are saved and a complyance with that Rectoral Method wherein God doth save us for that Righteousness and the Interest arising from that method complied with had better sit still than meddle with these Disputes Reader tho' I did not once call the Gospel a Law in all my Book and only said in my Preface that the Apostle called it a Law of Faith with respect to what I had discoursed yet because the whole of Mr. C's Book runs on this I shall insist most on this Head 1. by explaining the word Law then 2. in what sence it is not a Law 3. shew in what sence it is a Law which I shall prove c. 4. answer his Objections 5. produce some Testimonies 1. As to the name or word Law It hath pleased God to call the way of his application of Grace to fallen Sinners by various names and by that variety to help our Apprehensions which one name would not so well contribute to It 's called a Law a Covenant a Testament a Promise a Word c. none of them exclude the others and are easily reduced to each other A Promise of God that sets down an Order in conferring Benefits wherein he enjoins any Duty on Mans part in that Order hath the nature of a Law yea tho' he engage to enable the Person to do that Duty We must also consider that God in some respects varies these Terms from their common use among men both his Dominion and his Grace abating their rigid Sence He calls it a Law but yet his Mercy resolves thereby to confer such Benefits as brings the Law
God doth not require this of them for they are under this Law of Nature and so he doth require it of them or else it is some distinct special Law whereby he requires it of others and not of them By this Notion God never made any Law beside this one Law of Nature no positive Law no ceremonial Law for this Law of Nature did bind Man to observe them when God was pleased to command them and yet they were special Laws for all that And why then must the Command of Faith in Christ and Repentance for Remission be no Law when God commands them because the Law of Nature requires us to obey them when God doth command them What a Government do these men assign to God who allow him but one and the same Law to govern the whole Creation by when their state and circumstances be so different though all are his Creatures 4. As for such as confound the Law of Nature with the Law to Israel as taken into the Covenant of Grace I shall not think fit to say more to than this Though the carnal Iews did turn it into a Covenant of Works as if their imperfect Obedience and chargeable Sacrifices were the very Righteousness for which they were justified and so neglected Repentance and Faith in the Promise of Forgiveness for the sake of Christ who was typified in their Sacrifices nevertheless it was a Law of Faith and Repentance as Wittichius calls it p. 106. in cap. 2. v. 25. and therefore such great Titles are given it in the Old Testament and not as such is it opposed by the Apostle Paul in the New Testament it was the base perverting of it as exclusive of Faith in Christ and as opposing Gospel Institutions by Jewish Ordinances that he reprehends See Calvin on Ps. 19 9. he states the difference between the Law commended by David and as represented by Paul and saith that Paul had to do with the perverse Interpreters of the Law which separated it from the Grace and Spirit of Christ c. and sums up all in these words Haec diversa legis acceptatio c. This different acceptation of the Law easily reconciles the seeming difference in the words of David and Paul because Paul's purpose is to shew what the Law of it self viz. as it sincerely requires the Duty we owe to God without the Promise of Grace can do in us or for us but David commends the whole Doctrine of the Law which is the same with the Gospel and therefore includes Christ therein See Mr. Ball 's Arguments for the Covenant with Israel being the Gospel-Covenant and how the Precepts were Gospel-Precepts Indeed it 's true the matter of the Ten Commandments were much of the matter of the Law of Innocency but God did not deliver it to his Church as a Law to innocent Man but to fallen Man for his direction and recovery Therefore when any Authors take the Law as given on Sinai to be the Covenant of Grace they deny Faith to be commanded Adam in Innocency though they grant it requir'd in the Law at Sinai 2. The Sanction of the Gospel is not the same with the Law of Innocency which I shall evidence in the promissory and minatory parts I 'll begin with the promissory part I. The promissory part of the Gospel differs from that of the Law of Innocency 1. There are many things promised in the Gospel which that Law never promised Did that Law ever promise Union with Christ or the indwelling Spirit or Forgiveness of Sin or Perseverance Surely no But the Gospel doth all this Nay Dr. Goodwin urgeth many Arguments to prove that the Reward of Adam was to be only a continuance in the same Life he had in Paradise and not a translation to Heaven 2. The Rewards of the Law of Works were not promised on the same account as the Benefits promised by the Law of Grace be those were on the account of Works as a meriting Righteousness ours are by Free Grace on the account of Christ's sole meriting Righteousness Dr. Goodwin saith The Reward of the Law was in a just sence due of Debt unto the Creature and that from God Not that God can owe any thing to his Creature or be obliged for any thing to him but because in a way of natural Justice or rather Comeliness and Dueness such as is by the Law of Creation to be between a just Creator and a holy Creature there is an approbation due to him from God whilst that Creature obeys him and that as a Debt of Nature But I say all the claim we have is for Christ and ex pacto as the Free Promise assureth us 3. The Benefits are promised on different terms By the Law all was for perfect Sinless Obedience but the Gospel promiseth Pardon upon our true repenting and believing and we forfeit not our Interest in its Blessings if our Faith be effectual and persevering in sincere Holiness and Obedience 4. The Law of Adam did not justifie till the whole time of the trial of Obedience was finished It 's true it did continue the Blessings he had while he sinned not but it did not fix his state of Happiness till his trial was over but the Gospel puts us in a justified state upon our first believing II. The threatning part of the Gospel differs from that in Adam's Law 1. The Evils threatned are not wholly the same Here 's not only Death but that in sorer degrees Heb. 10. 29. 12. 25. God's Wrath will be more poured out and Conscience will find matter of sorer Reflections Here 's a privation of Christ and his Spirit and Pardon We are not only without them but we are barr'd from them because of our wicked refusal when they were sincerely offer'd us after our Apostacy If the Gospel were no Law we could not be obliged to more Misery than Adam brought us under yea and Adam could not be our full Representative in his Covenant if we are capable of encreasing our Misery by that Law without disobedience to a new one 2. The Gospel doth not denounce Death for the same Sins as Adam's Law did that Law threatned Death for the least Sin yea for one Sin but the Gospel threatens Death not for every Sin it doth not bar every Sinner from actual Relief but the impenitent unbelieving and utterly ungodly Hypocrite 3. The Gospel binds not Damnation on us unless we are finally impenitent Unbelievers If at any time of life we truly repent and believe we shall find Mercy but Adam's Law denounced him miserable on his first Sin III. There be a great many other Differences viz. in Adam's Law God acted as meer Creator in the Law of Grace he acts as Redeemer as well as Creator in Adam's Law Men were considered as innocent and sinless in the Gospel we are considered as Sinners by that Law God governed us as happy in order to
a fixing us in our happy estate in the Gospel he deals with us in order to our recovery from a lost estate in that there was no Mediator in this there is a Mediator who also is our King-Redeemer Many more might be added Reader weigh all these things and if the Gospel must be a special Law so that it be not the Law of Innocency what can be more plain than that it is not the same with the Law of Innocency or Nature either I could farther demonstrate that the very appropriation of Faith tho' it were a legal Precept to be the grand Condition of Salvation doth argue the Gospels being a distinct Law for otherwise any Duty would be of equal use But because Mr. C. charges me as a New Gospeller I 'll give thee a few of the hundreds that oppose his three former Errors and consent to my Paradoxes as orthodox TESTIMONIES that 1st the GOSPEL is a LAW Our Divines in the Synod of Dort say par 2. p. 104. Ex sacris literis c. It 's evident from the Scriptures that some are judged and condemned for Sins committed only against the Light of Nature who yet are excused for not performing the Law of Faith through invincible Ignorance which Excuse can have no place where God publisheth this Law and men are required to obey it Many other places from this Synod might be added Willet saith p. 888. We exclude not every Law but the Law of Works but the Law of Faith is not the Law of Works And p. 635. The Publican finding Mercy and departing justified no doubt had also an express purpose in himself for ever to forsake his Sin for otherwise he could not have been justified nor found remission of Sin for this is the Law and perpetual Rule of Forgiveness Ezek. 18. 21. Lex evangelica clamans the Gospel-law cries Believe and thou shalt be saved Hooker of Effect Calling p. 338. saith I answer not believing in the Lord Christ is not a Sin against the Moral Law but it is a Sin against the Law of the Gospel as he proves fully Saith p. 328. Hereto agree the words of the Apostle Rom. 3. 27. where the Apostle distinguisheth between the Law of Works and the Law of Faith by the Law of Works understanding the Moral Law by the Law of Faith understanding the Gospel c. he adds Here are two distinct Laws having two distinct Commandments as two distinct Conditions of the two Covenants This he proves at large P. 102 to 122. proves the Law as given to Israel was the Gospel Covenant for Substance P. 113. saith Faith in Christ is not commanded in the Moral Law as it was engraven in the Heart of Adam in the state of Innocency but as it was given to Israel to be a Rule of Life to a People in Covenant it was presupposed and commanded Lib. 2. Cap. 1. proves at large that God published a new Law as Redeemer to Man upon his Fall P. 17. Christ will proceed at the Day of Judgment according to a double Law the Moral Law and the Law of Faith the Moral Law saith Cursed is every one that continueth not in all the Law to do it Now by this Law we are all cast but the Law of Faith affords to Mankind a mitigation of the Moral Law and begins where the other ends God having sent his only begotten Son to this end that whosoever believes on him should not perish notwithstanding the Condemnation of the Moral Law but have everlasting Life Much like the favourable Law amongst us which affords the Benefit of Clergy c. P. 19. Those therefore whom Christ shall then acquit are acquitted by the Gospel or Law of Faith those whom he condemâ—…s he condemns by both Laws P. 230. They that really believe Forgiveness in God do thereby obtain Forgiveness Believing gives an interest in it it brings it home to the Soul concerned This is the inviolable Law of the Gospel Believing and Forgiveness are inseparably conjoined P. 139. he saith Repentance was no Duty to Adam in Eden it is none for the Angels in Heaven nor for the Damned in Hell what then may be the Language of this Appointment O Sinners come and deal with God by Repentance c. It 's true many do deceive themselves they raise themselves unto an expectation of Immunity not on Gospel-grounds But God deceives none whoever comes to him on his Proposal of Repentance shall find Forgiveness It 's said of some He will laugh at their Calamity c. But who are they Only such as refuse his Call to Repentance with the Promises of Acceptation annexed See p. 254. P. 375. Faith is the only Condition of the Covenant of Grace which is therefore called the Law of Faith P. 7. The Covenant of Grace the Apostle calls it the Law of Faith and it is especially expressed thus He that believes shall be saved P. 308. The Precept of Believing is a Gospel-Precept only and the Punishment for Unbelief is threatned and inflicted in relation to the Gospel as he oft shews at large and in p. 10. instanceth in five things a great difference between Faith in Adam and Gospel-Faith one of which is that tho' there was a kind of Faith in Adam yet it was not to be the Condition of that Covenant c. But the Faith required in the Covenant of Grace comes in purposely as the Condition of Life and Justification for the Sinner P. 18. Oh saith the Law such Duties have been omitted such Sins have been committed such Sabbaths have been prophaned c. such Tenders of Grace have been slighted Here saith he the Gospel Law comes in as an Accuser too And p. 55 553. You must so confide and rely on Christ's one most perfect and all-sufficient Sacrifice as yet withal to be careful that you on your part do perform those Gospel-Conditions which God enjoins and requires of you in order to Remission Justification and Glorification c. The whole Business of Merit and Satisfaction lies upon Christ but as to Believing and Repenting the two grand Gospel-Conditions they lye upon your selves with respect to the Act tho' not the Power and must be done by your selves yea and the doing of these is as necessary on your parts under the notion of Conditions as suffering and dying was on Christ's part under the notion of Merit And it is most certain that the latter without the former will not profit you because Christ never designed to impute or make over his Merit to any further than as they should make good these Conditions of Faith and Repentance P. 553. he shews the Rock of Popery is to trust in these as Merits and the Rock of Antinomianism is to deny that respect to Holiness Obedience Faith and Repentance which is due to them as Means and Conditions P. 157. you read Rom. 3. 27. the Law of Faith and the Law
that I forbear more Testimonies But why are Gospel-Threatnings a Bull No doubt because the Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glad tidings And indeed is it bad news that Sinners shall be saved if they repent and believe and many shall believe Will nothing be glad tidings but that they shall be saved tho' they neither repent nor believe This indeed was a Message unfit for God to send and tho' Mr. C. calls it a Bull Christ hath solemnly declared as the Lord of the N. Testament that they who believe not the Wrath of God abideth in them This cannot be a Threatning of Adam's Law for those Threatnings respected every Sin It is true the Unbeliever is damned for other Sins by rejecting Christ but what makes those Sins damning to him in the event notwithstanding the Offers of Life Is it every Sin will do this Will a vain Thought exclude a man from Pardon as much and as surely as final Unbelief Surely no But yet the Threatning of Adam's Law denounced Death against any Sin as much and as certainly as against final Infidelity and so did not appropriate Death to Infidelity as the Gospel-Threatning doth Besides is it an abiding of Wrath on us which Adam's Law threatned No it was the first bringing of Wrath on them that were free before III. TESTIMONIES that God hath declared a fixed Rule by which He pardons adopts and glorifies Sinners which Rule is his Gospel and not his Secret Decree To prevent mistake know that I speak not of the first Grace which He gives to all the Elect but I speak of Pardon and Glory which he hath promised upon Terms and judicially denies to them that refuse Christ. They put this Q. How is the Grace of God c A. The Grace of God is manifested in the second Covenant in that He freely provideth and offereth to Sinners a Mediator and Life and Salvation by him and requiring Faith as the Condition to interest them in him c. Here thou feest Faith is a Condition and a Condition required and this required to interest us in Christ No Interest but in conforming to this Rule that requires Faith to this end He De Christo grâ—…tis justificante p. 244. Conditio vero c. The Condition whereby we are properly justified is this That we believe in Christ and cleave to him by a constant profession c. P. 251 252. I ask When Salvation is promised freely for Christ's sake will the absolute Promise save all men promisâ—…uously for the sake of Christ without the limit of any Condition I think no such thing Go on then When this Promise belongs but to some and that only upon a certain Condition who then are those on whom this Promise properly falls Thou must say the Believer c. P. 297. Q. What Sinners are justified by Christ A. Those who enclined by a serious remorse bewail their Sins and displeased at themselves do recollect themselves with their whole Soul and are converted to Christ with an entire Faith these are the only Sinners whom Faith without Works doth justifie And p 311. Repentance prepares the Matter to receive Justification but the cause of Justification is Faith Consult these Canons of the Synod of Dort p. 289. The Promise of the Gospel is that whoever believeth on Christ crucified shall not perish but have everlasting Life which Promise with the Command of Faith and Repentance ought to be declared and proposed promiscuously and without distinction to all men to whom God in his good pleasure sends the Gospel But the reason why many that are called by the Gospel do not repent nor believe on Christ but perish in their Unbelief is not truly any want or insufficiency of Christ's Sacrifice offer'd on the Croâ—…s but through their own fault And the Synod adds p. 302. Quotquot autem c. But as many as are called by the Gospel are seriously called for God doth seriously and most truly declare in his Word what is pleasing to him viz. That they that are called should come to him and unfeignedly promiseth Rest for their Souls and eternal Life to all that come and believe I have cited these to shew that God sets down this general common Rule to all in his Gospel It 's not one Rule to the Elect and another to the Non-elect it 's the same to all Would the Reprobate obey the Call of the Gospel he should have Eternal Life And the Elect do obey this Call and thereupon obtain Eternal Life I could give very many instances out of this Book where Faith is called the Condition P. 105 Salvation is the thing promised in the new Covenant neither is it promised but upon the Condition of Faith Seeing therefore that all men have not Faith in Christ under which alone Condition is Salvation promised it is certain that Christ's Death hath not purchased the Restauration to a state of Grace and Salvation for all men but only for Believers See p. 12. God willeth that the obtaining of Life should be suspended on condition of foregoing Faith P. 76 77. When the Gospel is preached to Men an Experiment is made how they will prove as to Faith and Obedience if they acquit themselves in these they receive the Blessing of Eternal Life from God And p. 14. There is no Interest in Christ or Christian Religion to be obtained without Repentance from dead Works See p. 12 13 14. The removal hereof viz. Enmity of our Minds by wicked Works consists in this Repentance for that is our turning unto God upon the Terms of Peace tender'd to us c. All Doctrines Notions and Perswasions that tend to alleviate the necessity of Personal Repentance c. are pernicious to the Souls of Men c. P. 15. It hath an absolute inconsistency with the especial Righteousness of His Nature Christ and which he exerciseth as supreme Rector and Judge of all that any such should stand in his sight c. and for the Lord Jesus it would plainly make him the Minister of Sin c. and the Gospel doth openly propose Pardon of all sorts of Sin to all sorts of persons that shall believe and obey it If the Gospel did this without annexing to its Promise the Condition of Repentance never was there nor can there be so great an Encouragement to all sorts of Sin and Wickedness He on Ps. 130. p. 141. And this Connexion of Repentance and Forgiveness is that Principle from whence God convinceth a stubborn unbelieving People that all his ways and dealings with Sinners are just Ezek. 18. 25. and should there be any failure in it they could not be so if out of love to Sin or the power of Unbelief he refuse to close with him on these Terms his Condemnation is just P. 136. After the Angels had sinned God never once called them to Repentance he would not deceive them but let them know what they were to look for at his Hands He
Sin as a word most intelligible to ordinary Readers Q. Who forgiveth Sin A. It 's God in Christ forgives Sin Q. What is it for God to forgive our Sins A. To absolve us from obligation to endure those undoing Punishments due for the Sins which he forgives Q. For what doth God forgive our Sins A. Only for the Merits and Righteousness of Christ imputed to us Q. Whose Sins doth God forgive A. The Believer's Sins though he be a Sinner Q. Is our Faith the Righteousness for or by which we are forgiven A. No this would put up Faith in the room of Christ. Q. Doth God accept of Faith or any imperfect Obedience instead of perfect legal Obedience as the Righteousness for or by which he counts us worthy of Pardon and Eternal Life as if He for Christ's sake had abrogated the Law for this end A. No for this were to exclude Christ's Merits from being the immediate procuring Cause of our Pardon and Eternal Life which with all Saving Blessings are the Fruits of his Merits and Satisfaction Q. Is not Faith or any thing in Man the Cause of Forgiveness A. No because Forgiveness is a Mercy which no Grace or Act of ours hath any causal Influence into Q. Is Faith or any Act of ours any Price of Forgiveness A. No Forgiveness is a Free Gift and of Free Grace and Mercy Q. Is Faith or any Act of ours a foreseen Motive to encline God to purpose offer or give us Forgiveness for it A. No it 's of meer Grace that God resolved and for Christ's sake actually forgives us when we believe Q. Will God certainly forgive a Sinner when he believes A. Yes because he hath promised to do so Q. Will God forgive all the Elect A. Yes when they do believe Q. Did God decree and did Christ merit that the Elect might be only capable of being forgiven if they do believe A. No for God decreed and Christ merited that the Elect should certainly believe and so be infallibly forgiven Q. Will not God forgive the Elect before they do believe A. No because he hath not promised to forgive any while they are Unbelievers yea He hath declared he will forgive no Unbeliever Q. What is that Faith in Christ which you perswade to A. Such a Trust in Christ my crucified Saviour as brings me to receive a whole Christ in opposition to all Rivals for Justification Sanctification and Glory relying on his Merits Fulness Power and Care to perform in his own way what he hath promised and I stand in need of Q. Must not we receive Forgiveness before we receive Christ himself A. No we must receive Christ himself and with him his Benefits though I must first believe that there is Forgiveness in him for me as well as for other Sinners if I will accept of him Q. How come we to believe A. By the Work of the Spirit in our effectual Calling Q. Have we not an Interest in Christ as Members of him before we do believe A. No we have no claim to the Priviledges of Christ's Members until we believe But yet when the Spirit effectually calls us Christ thereby takes hold of us to make us Members and by Faith we receive him for our Head and so have the Priviledges and Benefits of his Members as in Marriage both Parties consent before the Wife hath claim to the Priviledges of a Wife Q. Doth not Faith entitle us to Forgiveness A. No yet by Faith I have a certain Interest in Forgiveness Q. What doth entitle us to Forgiveness A. The Promises of God entitle us to Forgiveness for Christ's sake when we do believe Q. Hath God declared any Rule by which he gives Forgiveness to one rather than another A. Yes his Gospel wherein he declares he will forgive them that believe Q. What use is Faith of to Forgiveness A. Not to merit not to buy not to cause Forgiveness but it answers that Gospel-Rule by which God applies Christ's Righteousness for our participation of this as one of the effects of his Death Q. Have we a Right to Forgiveness for Christ's sake upon our believing A. The Promise gives us a Right to Forgiveness by Christ's Merits when we believe Q. When God forgives us doth he judge us to be Believers A. Yes for he hath declared he will forgive none but Believers Q. Will God hereafter more publickly declare us to be Believers A. Yes 〈◊〉 in the day of Judgment where he will publickly pass that Sentence which he by the Gospel now passeth upon every Soul Q. Is it any thing in the nature of Faith as a Work whereby a Believer comes to be forgiven rather than an Unbeliever A. No tho' God did think fit to chuse this Grace as fittest to honour Christ make use of his Promise c. yet its availableness is from God's Ordination and Promise wherein he hath made Faith a Condition of Forgiveness Q. Why do not you use the word Instrument A. Besides the improperness of that word as the Act of a Sinner who is the Object of God's justifying Act which is a forensick or judicial Act I think it ascribes too much to Faith as a Work and like not to hear it made a Cause and to have a causal influence on Forgiveness yet I believe the Learned mean no more by it than a moral Instrument which is the same with a Condition and therefore they use these words promiscuously Q. But do not they say we are forgiven by Faith only as it is related to Christ's Righteousness c A. So do I say and add that the use of any other Gospel-Condition of any other Benefit is only as that Condition relates to Christ But how comes Faith related to Christ's Righteousness but as the Promise declareth if thou believe thou shalt be forgiven for Christ's Righteousness imputed Q. But are not we justified by Faith A. No otherwise than as God hath declared Christ's Righteousness shall justifie them that believe Q. Doth not Faith take hold of or look to approve of relye on and accept of Christ and his Righteousness for Pardon A. Yes and therein is its fitness above any other Grace But that would not forgive us if it were not ordained by the Will of God that they who thus take hold of Christ and his Righteousness should be justified by the Righteousness of Christ when they take hold of it Q. But do not you affirm that Repentance is necessary to our being forgiven A. Yes not to Pardon in it self but to our obtaining it and have proved this Cap. 12. but I do not put it in the same place with Faith noâ—… do I insist upon the whole of Repentance but I affirm that no man will look to Christ that seeth not his own Misery and no man doth accept of Christ that doth not purpose to leave his Sin and Idols neither do in a manner any solid Writers deny the presence and necessity of so much of it with Faith