Explication of the Epistle to the Ephesians upon those words Chap. 2.5 He hath quickned us together with Christ says That all the Elect who are the Members of Christ when he by his death had expiated their sins were freed from the guilt of eternal death and obtained a right to eternal life Chamier hath much to this purpose Nobis potius est persuasissimum c. We are most certainly perswaded that our sins are pardoned before we do believe for we deny that Infants do believe and yet Infants have their sins forgiven And a little before viz. Chap. 6. of the same Book I deny saith he that Faith is the cause of our Justification for then our Justification would not be of Grace but of our selves but Faith is said to justifie not because it effecteth Justification but because it is effected in the justified person And in another place to the same purpose Faith doth neither merit obtain nor begin our Justification for if it did then Faith should go before Justification both in nature and time which may in no wise be granted for Faith it self is a part of Sanctification now there is no Sanctification but after Justification Quae re natura prior which is really and in its own nature before it Alstedius in his Supplement to Chamier saith That Faith concurs no otherwise to Justification then in respect of the passive application whereby a man applies the Righteousness of Christ unto himself but not in respect of the active application whereby God applieth unto man the Righteousness of Christ which application is in the minde of God and consequently from eternity Dr. Macouvius Professor of Divinity at Franeka hath a whole Determination to this purpose to prove that Justificacation actively considered or as it is the act of God blotting out our sins and imputing the Righteousness of Christ unto us goes before Faith Indeed he makes it to be not an immanent but a transient declared act which the Lord did when he first promised to send his Son to be our Mediator Gen. 3.15 Though one of our late Writers mentions this Doctors Opinion with much contempt and oscitancy calling his Assertions Strange senceless and abhorred which is the less to be regarded seeing he usually metes out the same measure unto all men else whose notions do not square with his own mould as to Dr. Twisse Mr. Walker and them that hold the imputation of Christs active Righteousness whom he calls A sort of ignorant and unstudied Divines c. Yet as he hath merited fairer usage amongst Christians for his other Labors So I dare say his Arguments in this particular will not seem so weak and ridiculous as Mr. Baxter maâ—â— them to an indifferent Reader that shall compare them with the Exceptions which he hath shaped unto them sharp Censures are but dull Answers Dr. Ames his Colâ—eague sayes no less who in his Marrow of Divinity having defined Justification to be the gracious Sentence of God by which he doth acquit us from sin and death and account us Righteous unto life he sayes That this sentence was long before in the minde of God and was pronounced when Christ our Head arose from the dead 2 Cor. 5.19 And in another place All they for whom Christ in the intention of God hath made satisfaction are reconciled unto God I might produce many others that are of eminent note who have asserted That all the Elect are reconciled and justified before they believe Now were all these Champions of Truth a pack of Antinomians and Libertines Hath Mr. Woodbridges humanity no better language to bestow upon them If he shall say he doth not mean them yet his reproaches do fall upon them for if Titius be an Antinomian for saying That the Elect are justified before they do believe Sempronius is an Antinomian who affirms the same § 6. Mr. Burges a man somewhat profuse in this kinde of Rhetorick seems willing to excuse some of those fore-mentioned Divines who have asserted the Remission of sins before Faith because they did it in a particular sence to oppose the Arminians who maintain a reconciliability and not a reconciliation by the death of Christ. But I believe he is not ignorant that Divine Truths are not to be measured by mens intentions let mens ends be never so good they cannot make Error to be Truth or if they are never so corrupt they cannot make Truth to be Error Nor do they whom he calls Antinomians assert Justification before Faith in any other sence then in respect of the absolute and immutable Will of God not to deal with his people according to their sins and in respect of the full satisfaction of Jesus Christ who by that one offering of himself hath perfected for ever them that are sanctified i. e. them whose sins are purged by his blood I could shew how frequently he and others have wounded some of our most eminent Divines both for Learning and Piety through the sides of Antinomians Mr. Burges in his Book of Justif. p. 219. calls it An Antinomian Similitude to say That as a man looking on the Wall through Red Glass conceives the Wall to be of the same colour so God looking upon us in Christ seeth nothing but the Righteousness of Christ in us and no sin at all Which Similitude is used by Dr. Reynolds in his Excellent Treatise on the 110 Psalm where he doth plainly assert that Doctrine which Mr. Burges condemns for Antinomianism Mr. Baxters Character of an Antinomian will bring all our Protestant Writers under this censure For with him they are Antinomians who hold 1 That our Evangelical Righteousness is without us in Christ or performed by him and not by our selves Or 2 That Justification is a free act of God without any condition on our part for the obtaining of it Or else 3 That Justification is an Immanent act and consequently from eternity which was the Judgement of Alsted Pemble Twisse Rutherford c. Or 4 That we must not perform duty for Life and Salvation but from Life and Salvation or that we must not make the attaining of Justification or Salvation the end of our endeavors but obey in thankfulness and because we are justified and saved c. Now let any man who is moderately versed in our Protestant Writers but speak on whom this Arrow falls I might instance in many others but I will not put the Reader unto so much trouble § 7. My business at present is to acquit this Doctrine of Justification in foro Dei before Faith from Mr. Woodbridges charge of Antinomianism And truly I wonder that he should give it this name For 1. It hath not the least affinity with the Antinomian Tenents which as they are related by Sleiden were That the Law is not to be Preached to bring men to Repentance or unto the sight of their sins That what ever a mans life be
READER THe great Work of them who are Embassadors for Christ to beseech men in his stead to be reconciled unto God is to reveal the Will and Love of the Father in making him to be sin for us who knew no sin that we might be made the Righteousness of God in him The manifestation of the Excellency Fulness Sufficiency and absolute preheminence of that Righteousness so wrought out from the Councel of the Will of God dispensed in a Covenant of Grace is that which in the pursuit and discharge of the Trust committed to them they cheifly through the strength of God do or ought to lift up themselves unto In this Labor of the Gospel hath the Author of the ensuing Treatise evinced his Fellowship and Communion by the travel of his minde accompanied with those advantages of Abilities and Learning which make such undertakings acceptable and useful which he hath laid out therein The persons occasion and other circumstances related unto in this Discourse I am utterly unacquainted withal but onely by the light which concerning them it self holds out unto me which being not a sufficient bottom for a Judgement of this notoriety I am not called no more then desired to deliver my Thoughts concerning them Every mans work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is Of the Matter treated on herein various are the Thoughts of Learned Men those doubtless seem to have the advantage who walk in a professed compliance with the design of God to give the Son of his Love with his Love and Grace in him the preheminence in all things To deliver my Thoughts concerning the severals argued and disputed in this Treatise neither the minute of time whereunto for this expression of my self I am confined will admit me nor doth my present aim require Especially considering that I have at large delivered my self to the main Head of the whole in my Book of the Perseverance of the Saints and Answer to Mr. John Goodwin on that subject now almost cleared off the Press For the present I shall only say That there being too great evidence of very welcome entertainment and acceptance given by many to an almost pure Socinian Justification and Exposition of the Covenant of Grace even amongst them into whose hearts God seems to have shined in some measure to give the light of the knowledge of his glory in the face of Jesus Christ all solid learned sober endeavors for the Vindication of the absoluteness freedom independency and preheminence of that Grace in Jesus Christ whereby we are saved will doubtless finde acceptance with the Children of Gospel-Wisdom and all that love the glory of him that bought us Amongst such Labors and Endeavors Christ an Reader I commend to thy consideration the ensuing Treatise and commit thee to the Lord. Westminster Nov. 7. 1653. JOHN OWEN VINDICIAE Justificationis Gratuitae Justification without Conditions OR The Free Justification of a Sinner Explained Confirmed and Vindicated from the Exceptions Objections and seeming Absurdities which are cast upon it by the Assertors of Conditional Justification More especially from the Attempts Of Mr. B. Woodbridge in his Sermon Entituled Justification by Faith Of Mr. Cranford in his Epistle to the Reader and of Mr. Baxter in some Passages which relate to the same Matter Wherein also the Absoluteness of the New Covenant is proved and the Arguments against it are disproved By W. EYRE Minister of the Gospel and Pastor of a Church in the City of New Sarum Rom. 3.24 Being justified freely by his Grace through the Redemption that is in Jesus Christ. Dei gratia non erit gratia ullo modo nisi gratuita fuerit omni modo Aug. de pec Orig. l. 2. c. 24. LONDON Printed for R. I. and are to be sold by Edward Forrest Book-seller in Oxford 1654. TO THE RIGHT HONORABLE THE PARLIAMENT OF THE Commonwealth OF ENGLAND Most Noble Senators THe design of this Dedication is not to call in your help and assistance to the Cause here depending it being sufficiently guarded by a higher power to wit By that Living Word which is sharper then any two edged Sword and which is able by it self to overthrow and dissipate those deep and subtile Reasonings which men oppose against it That Doctrine which is armed with the Authority thereof will be sure to stand though men oppose it but that which is destitute of this support will be as sure to fall though men protect it Although I think you to be as fit as any company of men upon the face of the Earth to umpire Differences of this nature knowing that many of you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senses exercised to discern between Truth and Error yet to be Judges in matters of Faith is an honor which I dare not give you and which I hope you dare not take Indeed as you are Christians you ought to judge for your selves and not like those Horns which gave their power to the Beast give up your Faith to the Votes of others how Godly or Learned soever they are accounted but to make your own Judgements in Matters of Religion a Rule or Standard for the Faith of others and to compel them to believe what you conceive is Truth were to assume a power more then God who though he doth effectually move and perswade mens hearts yet he doth not necessitate them to believe and embrace the Truth whose example may instruct us that Religion ought to be propagated by conviction and not by compulsion It is remarkable that they who ascribed unto Magistrates a Definitive and Coercive Power in Spirituals have when Magistrates would not serve their turns denied the power which they have in Temporals refusing contrary to the Rules of Christ to own them pray for them or to yeeld obedience to their lawful commands as if none must hold the Sword but such as will use it to fight their quarrel and to effect that by force of Arms which they themselves cannot do by strength of Argument Though blessed be God we now have the countenance and protection of the Magistrate yet we seek not to engage his power to extirpate or to cut off them that do differ from us We desire no other liberty for our selves then what we are willing should be given unto our Brethren Viz. To believe and worship God according to the Light which he hath given us humbly to declare our Judgements in Matters of Faith and with meekness to Reason out the things wherein they and we do differ from the Word of God For my own part I look upon it as a special Mercy for which we ow suitable acknowledgements both to God and you that although we live in times wherein the Truth is opposed and blasphemed more then ever before yet the Faithful have liberty to write and speak in defence thereof
which â—e endeavored to maintain against those blessed Martyrs of Jesus Christ Barns Hierome and Garret who sealed the contrary Doctrine with their dearest blood 1 The effect of Christs passion hath a Condition the fulfilling of the Condition diminisheth nothing from the effect of Christs passion 2 They that will injoy the effect of Christs passion must fulfil the Condition 3 The fulfilling of the Condition requireth first knowledge of the Condition which knowledge we have by Faith 4 Faith commeth of God and this Faith is a good gift It is good and profitable for me to do well and to exercise this Faith Ergo By the gift of God I may do wel before I am justified 5 By the gift of God I may doe well towards the attainment of Justification 6 There is ever as much Charity towards God as Faith and as Faith increaseth so doth Charity increase 7 To the attainment of Justification is required Faith and Charity 8 Every thing is to be called freely done whereof the beginning is free and set at liberty without any cause of provocation 9 Faith must be to me the assurance of the Promises of God made in Christ if I fulfil the condition and love must accomplish the condition whereupon followeth the attainment of the Promise according to Gods Truth 10 A man being in deadly sin may have Grace to doe the works of Repentance whereby hee may attain to his Justification Never did the child saies G. Joy so lively resemble his own Father as these Articles do expresse the Bishop of Romes Anti-christian Doctrine And as for his choise Notion of Justification by Workes as they are our New Covenant Righteousnesse I finde it was a shift of the Papists long agoe The said Doctor Barnes having cited this passage out of Bernard I do abhor whatsoever thing is of me c. See saies he Bernard doth despise all his good works and taketh him onely to Grace Now had he no works of the New Law as you call them I shall not trace Mr. B. any farther there being now in the Presse as I am informed a large and full answer to his Paradoxicall Aphorismes by a faithful Servant of the Lord Jesus a workman that needs not to be ashamed though I heartily wish that the work may provoke others unto shame who have more strength leisure and far greater helps for such undertakings then Country Ministers I dare say that they who sate at the stern in our Vniversities heretofore such as Reynolds Whittaker Davenant Prideaux c. would never have indured to see so many Popish and Arminian books far more dangerous then the Ranters blasphemous Pamphlets shew their heads but would have sent forth their Antidotes to correct their poison I doe speake the more freely to stir up others of greater abilities then my selfe to undertake this cause least it should suffer overmuch through my weaknesse in managing it We were wont to say that if a man doth plead for the King all is to be taken in good part the design of this Discourse was to plead the cause of the greatest King that no flesh might glory in his presence who of God is made unto us Wisdome Righteousnesse Sanctification and Redemption though the Advocate hath not holpen the Cause yet the goodnesse of the Cause may excuse the Advocate I shall desire thee to read without prejudice and either to read all or none for that which is curtaild in one place is more explained in another If thou reapest any good from what I have written I know thy returns will be according to my hearts desire Praises unto God and more fervent prayers for Thy Servant in the Work of the Gospel W. EYRE The Third day of the Ninth Month. 1653. Justification without conditions OR The Free Justification of a Sinner justified CHAP. I. Shewing the occasion of this Discourse and the rise of the Controversie which is here debated SInce it hath pleased the Lord to reveal the riches of his Son unto me and to make me a Steward and Dispenser of this Grace unto his People the cheif design of my Ministry hath been to bottom my hearers upon Christ alone that they might have no confidence in the flesh but in that perfect and everlasting Righteousness which he hath wrought For which end it hath been my care frequently and clearly to demonstrate to them both the sole-sufficiency and efficiency of Christ in the work of Mans Redemption that he is able to save unto the utmost and that no work of ours either before or after our Conversion doth share with him in the glory of this atchievement In a word That there is no cause without God concurring with the precious and invaluable merit of his Blood to present us holy unblameable and unreprovable in the sight of God Which truth as it shines clearer then the Sun throughout the Scripture so it appears unto me to be of greatest moment when I consider the concernment thereof both to God and Christ and to the precious souls of Gods Elect I know nothing that gives so much glory unto God and Christ as to proclaim him the onely Saviour and that besides him there is none other that we ow the whole work of our Salvation from the beginning to the end unto Christ alone and surely there is no point in the whole Doctrine of Godliness which contributes so much to the Peace Security and Fruitfulness of the Saints as this doth It affords the greatest encouragement to sinners to believe to believers to hold fast their confidence firm unto the end and to serve God with a willing minde in Righteousness and true Holiness all the days of their life § 2 Now though this truth be so evident and my intentions in pressing it such as have been mentioned yet it hath hapned unto me as unto many of my betters to be mistaken and by some of my own Profession who insinuated into the people That I taught a new Gospel made Faith and Repentance to be needless things for no other reason that I know of but because I dare not give them that honor which is due to Christ in making them concauses with him in procuring our Peace with God and in obtaining our Right and Interest in all the Benefits which he hath purchased for they themselves are my witnesses would they speak their knowledge as to matter of Fact that in all my Exercises though usually something of Christ be the Doctrine which I handle yet the use that I make of it is to press men unto Faith and Holiness Nay I challenge all my Adversaries to say that ever I positively spake so much as one syllable to lessen the esteem of Inherent Holiness though I am not ashamed comparatively to say as the Apostle doth That I count all things but loss and dung that I may win Christ Jesus Phil. 3.8 But otherwise I thank the Lord if I should speak
if it had been performed in their own persons Now if Faith and new Obedience be that Evangelical Righteousness whereby we are justified then doth the Gospel also propound for our Justification a Righteousness inherent in us and performed by us and so consequently there remains no material difference between the Law and Gospel especially seeing the same duties are prescribed in both If any shall say That the Gospel precepts do not require such exact and perfect Obedience as those in the Law their Assertion will want a Proof nay these and such like Scriptures do prove it to be utterly false 1 John 3.16 Matth. 5 44 45. 1 Pet. 1.15 16. A defect in degrees is a sin against the Gospel as well as against Legal precepts To these I might adde all those Arguments which our Divines have used against Justification by Inherent Righteousness but this may suffice to shew That Faith and Obedience to other Gospel precepts is not that Righteousness whereby we are justified in the sight of God § 11. Now briefly my sence of this Proposition We are justified by Faith is no other then that which hath been given by all our Ancient Protestant Divines who take Faith herein Objectively not Properly and explain themselves to this effect We are justified from all sin and death by the satisfaction and obedience of Jesus Christ who is the sole Object or Foundation of our Faith or whose Righteousness we receive and apply unto our selves by Faith Yet I say it doth not follow That it was not applied to us by God or that God did not impute Righteousness to us before we had Faith We that believe are justified by the Righteousness of Christ it is no good Consequence Ergo We were not justified in the sight of God before we did believe but now that we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speak the truth in love I shall give the Reader a clearer account of my Judgement concerning this Matter in the following Chapter CHAP. VII Wherein the Question about the time of our Justification is distinctly stated and these two Propositions A man is justified before Faith and A man is justified by Faith reconciled THat we may avoid mistakes I shall briefly declare 1 What we do understand by Justification 2 What by being justified in the sight of God And 3 when we are justified in the sight of God As touching the first of these It would be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a needless expence of time to enter upon a large discourse concerning the signification of the word and the difference between Justification and Sanctification We all know that Justification in general is the making of one just and righteous Now there are two ways whereby a person is made or constituted righteous viz. by Infusion or by Imputation 1. By Infusion when the Habitual Qualities of Righteousness are wrought in a person by any means whatsoever and these habits are put forth in a universal and perfect Conformity to the rule of Righteousness And thus no man was ever justified since the fall for as the Apostle speaks Rom. 3.10 There is none righteous no not one no man whether regenerate or unregenerate is righteous with Inherent Righteousness neither his Internal Habits nor External Actions are exactly commensurate to the rule of Righteousness the Church acknowledgeth that her righteousnesses i. e. Her best compleatest and exactest Righteousness were as filthy rags Isa. 64.6 And the Apostle accounted his own Righteousness but loss and dung in reference to his Justification Phil. 3.8 9. 2. By Imputation or gracious Acceptation as when God doth not account or charge a mans sins upon him but accepts him as just and righteous deals with him as a righteous person or as if he had never sinned This latter is that Justification which we are now treating of God justifies a man when he accounts and esteems him righteous § 2. The next thing propounded was What is meant by the sight of God This phrase is variously used 1 Sometimes it relates unto the thoughts or knowledge of God as Heb. 4.13 All things are naked and manifest in his sight i. e. God hath a clear and distinct knowledge of all things whatsoever And thus a man is justified in the sight of God when God knows and esteems him to be just and righteous 2 The sight of God relates more peculiarly to his Legal justice for although in articulo providentiae in the Doctrine of Divine Providence Seeing and Knowing are all one as Job 28.24 He looketh to the ends of the Earth and seeth under the whole Heaven i. e. He knows and takes notice of all things both in Heaven and Earth yet in articulo justificationis in the Doctrine of Justification they are constantly distinguished throughout the Scripture and never promiscuously used the one for the other God is never said to cover blot out or wash away the sins of his people out of his knowledge but out of his sight Levit. 16.30 Psal. 32.2 and Rom. 4.2 7. Psal. 51.9 God sees their sins for whom his Law is not satisfied Nehem. 4.5 In regard that his truth and justice doth oblige him to take notice of and punish them for their sins Again He sees not their sins for whom he hath received a full compensation because it is contrary to justice to enter into judgement against a person who either by himself or surety hath made satisfaction for his offence And in this respect God is said not to see the sins of his people which yet he knows to be in them which doth not detract from his omnisciency but exceedingly magnifies his Justice and that perfect atonement which Christ hath made in their behalf so that all that are cloathed with the Innocency Righteousness and Satisfaction of Christ they are justified in the sight of God i. e. Divine Justice cannot charge them with any of their sins nor inflict upon them the least of those punishments which their sins deserve but contrariwise he beholds them as persons perfectly righteous and accordingly deals with them as such who have no sin at all in his sight 3 A late Divine of singular worth hath another Construction of this phrase In the sight of God who observes that the word sight though it be for the form active yet for the substance of it it is rather passive and therefore it is not attributable to God as it is to us but in God it signifies his making of us to see and we are said to be justified in his sight when he makes it as it were evident to our sight that we are justified But with due respect to that learned man whom I highly honor for his worthy Labors I conceive this phrase must have some other meaning in this debate for else that distinction of Justification in foro Des in foro conscientiae which hath been made use of by all our Protestant Divines and whereof there is great need in this present
till it looks unto him in whose wounds and stripes is the healing of sinners 3. This very comparison doth make against him as the Israelites were alive when they looked upon the Brazen Serpent or else they could not have seen it So they that â—â—ok upon Jesus Christ i. e. Believe in him are spiritually alive or else they could not put forth such a vital act It is said indeed Numb 21.9 that when any man that was bitten beheld the Serpent of Brass he lived i. e. He was healed or had ease from his anguish so they that by Faith look up unto the Antitype they finde ease and rest for their wearied souls they do then live i. e. they have the comfort and enjoyment of that life which before they had in Christ. A man is said to live when he lives comfortably and happily § 2. 4. Mr. W. to make the comparison suit hath falsified the Text Joh. 6 40. The words are It is the Will of God that every one that seeth the Son and believeth on him may have everlasting life it is not may be justified as he corrupts it 5 Whereas he sayes Faith is compared to eating and Justification to nourishment Joh. 6.51 It is a mistake like the former for it is Christ himself who throughout that Chapter is compared to bread and food whom by Faith we receive for our refreshment consolation and spiritual nourishment § 4. His fourth Argument is drawn from the perpetual opposition between Faith and Works from whence he reasons thus What place and order works had to Justification in the Covenant of Works the same place and order Faith hath to our Justification in the Covenant of Grace But Works were to go before our Justification in the Covenant of Works Ergo Faith is to go before our Justification in the Covenant of Grace I answer That his Major is extreamly gross I dare say a more unsound Assertion cannot be picked out of the Writings either of the Papists or Arminians then this is That Faith taking it as he doth in a proper sence hath the same place in the Covenant of Grace as works have in the Covenant of Works That I have not charged him too high will appear to any one that shall consider these few particulars First Works in the first Covenant are meritorious of Eternal life he that doth the works required in the Law may in strictness of Justice claim the promise as a due debt Rom. 4.4 Was ever any Protestant heard to say That Faith and Faithful actions which as hath been shewn men of his notion do include in Faith do merit Eternal life Secondly Works in the first Covenant are the matter of our Justification he that doth them is thereby constituted just and righteous in the sight of God Righteousness consists in a conformity to the Law so that whosoever keeps the Law must needs be righteous But now Faith is not the matter of our Righteousness God doth not account men righteous for their Faith I confess he hath Bellarmine and Arminius on his side who say that ipsa fides or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere imputatur in justitiam but the Apostle hath taught us other Doctrine Rom. 5.19 That by the obedience of one i. e. of Christ many are made righteous And 2 Cor. 5.21 That we are made the Righteousness of God in him Thirdly If Faith hath the same place in the second Covenant as Works in the first then must God account Faith to be perfect Righteousness which is contrary to his Truth and Justice To say that Faith is perfect Righteousness by the second Covenant though not by the first is but petitio principii Legal and Evangelical Righteousness being one and the same as to the matter of Righteousness though they are inherent in divers subjects The first Covenant requires a Righteousness in us the second gives and accepts a Righteousness which is anothers Fourthly If Faith hath the same place in the second Covenant as Works had in the first then were the second Covenant a Covenant of Works seeing Faith is a work and a work of ours So that by this means the two Covenants should be confounded nor would the latter be any whit more of Grace then the former Fifthly This Assertion makes Faith to be not of Grace because not from the Covenant of Grace seeing the Covenant it self depends upon it How contrary this Doctrine is to the sense of our Protestant Divines hath in part been shewed before who till this last Age have taught that these two Propositions A man is justified by Works and A man is justified by Faith do carry meanings utterly opposite to one another The one is proper and formal the other is metonymical and relative In this Proposition A man is justified by Works we are to take all in a plain and literal sence That God doth account him that hath kept the Law exactly in all points a righteous person and consequently worthy of Eternal life but now that other Proposition A man is justified by Faith we must understand it Relatively thus That a sinner is justified in the sight of God from all sin and punishment by Faith i. e. By the Obedience and Righteousness of Jesus Christ which we receive and apply unto our selves by true Faith § 4. Let us now hear what Mr. W. hath to say for the defence of his Major which treads Antipodes to the current of all out Protestant Writers If saith he the Minor be granted the Major must be out of Question I must confess if confidence did prove here were proof enough That which he addes hath as little weight as 1 Why should not Believe in the Lord Jesus and thou shalt be saved which is the tenor of the New Covenant Rom. 10.6 9. plead as strongly for the antecedency of Faith to Iustification in this Covenant as do this and live doth evince that works were necessary antecedents of Justification in the Old Covenant Answ. Here he takes for that granted which will certainly be denied scil That believe in the Lord Jesus and thou shalt be saved is the tenor of the New Covenant for 1 it is no where called so 2 where the New Covenant is recited as Jer. 31. Heb. 8. it runs quite in another strain it doth not promise Salvation upon condition of Faith but Faith and Salvation and all other Blessings present and future That Text Rom. 10.6 9. is not the tenor of the New Covenant for that requires Confession as well as Faith and then the Justification of the New Covenant should be called Justification by Confession as well as by Faith The Apostle there describes the persons that shall be saved they are such as do believe and profess the truth His scope as our Divines have noted is to resolve that grand and important Question How a man may know that he shall be saved You need not sayes he to ascend into Heaven or descend into
within them that they have quite forgotten nay some have utterly denied the Christ without them that God-man who is the onely Propitiation for our sins How much cause then my Brethren have we of continuall thankfulnesse unto our God who in so generall a defection hath been pleased to keep us that we are not led aside with the deceivablenesse of this unrighteousnesse and to lead us to that rock which is above us For how ever the world doth account of Pharisisme yet they that have any acquaintance with the mind of God know there can be hardly named a greater sin then the establishing our ownâ— righteousnesse It is the good pleasure of God for which everlasting praise be given unto him to reveale those things unto babes which are hiden from the wise and prudent The Gospel hath been and will be a mystery to the worlds end Humane reason cannot conceive how men should buy without mony or become rich by stripping and emptying of themselves attain unto righteousnesse by renouncing and abhorring their own righteousnesses Hence it is that the Doctrine of an unconditionate Covenant and the Free Justification of a sinner is looked upon by our learned Rabbies as such a foolish and ridiculous conceit A great Master in our Israel speaks strangely of it Unconditionate promises saith he beget onely an irrational fallacious foundationless Faith which the bigger it swells the more dangerous it proves And a little after he calls the Faith and Hope begotten by such promises A dependance on some fatal chain some Necromantick trick of believing thou shalt be saved and thou shalt be saved nay on Satan himself some responce of his Oracle c. And not much before It is a miracle says he that they who believe this Doctrine of unconditional Prâ—mises are yet restrained from making this so natural a use of it from running into all the riots in the World I remember a good Note of his from John 7.48 That the greatest Schollars are not always the soundest Christians We see Christianity is not Book-Learning nor is Faith attained to by strength of parts I should might I be so bold humbly ask this Learned Doctor Whether the Faith and Hope of all the Saints we read of in the Scripture were an irrational fallacious and foundationless Faith Now let him shew us any one of them that in his addresses unto God did ever plead a Conditional Promiseâ— That of Hezekiah 2 King 20.3 is of a peculiar consideration I remember Luther calls it Stulti loquium Hezekiae Others that excuse it say That Hezekiah draws his Argument not from his own works but from Gods he reasons from what God had done for him that he would do more and bestow the mercy which then he needed But besides him from the beginning of Genesis to the end of the Revelation we do not finde that any of Gods people have used any other plea unto God or have had any other support for their Hope and Confidence then his free promises of Grace and Mercy not onely the woman of Canaan the Publican and such as they were but Abraham Jacob Moses David Paul c. have all of them Fled for refuge unto these promises their Faith never knew any other bottom or foundation besides this Is it an irrational thing to receive life as a gift and not as wages It were very strange if the Mercy and Faithfulness of God should not be as sure a Foundation to relie upon as our own Works I will be bold to say Whosoever do build upon other Foundations besides the free Promise of Mercy they will have no better success then he who built his house upon the Sand Matth. 7.27 They may perchance when it is too late experiment the fallacy they have put upon their own souls The Doctor is as much mistaken in the use of the point as he is in the Doctrine to say That the natural use of it is to run into all the riâ—â—s in the world he might have taken notice where the Holy Ghost makes another use of it Tit. 2.11 Luke 1.74 2 Cor. 7.1 And right reason would have suggested that the freer the Promise is the more is the love and bounty of the Promiser shewn Now Love naturally begets Love Publicans saith our Saviour will love those that love them and can a man believe so great a benefit as the free remission of his sins and not love him that hath remitted them Possibly a man that hath received this Grace but in the notion may draw such untoward conclusions from it but for any true Believer to sin upon this ground is as impossible as that light should become darkness 1 John 3.3 9. I must confess the loose and unevâ—n walking of many Professors hath given too much occasion unto Adversaries to Blaspheme this Doctrine And though it be unjust in them to charge the faults of Professors upon their Profession yet you cannot but see how much it concerns them who have hope of Salvation through Christ alone to vindicate the honor of this Grace and by their exemplariness in wel-doing to put to silence the ignorance of foolish men The vindication of this Doctrine lies as much upon private Christians as it doth upon Ministers the strongest Arguments against it are but the Suppositions and Consequences of carnal Reason which are soonest confuted by a holy Conversation in which respect illiterate men may be irrefragable Disputants and women may nonplus the learnedst Doctor And therefore whilest I am in this Tabernacle I shall not cease to stir you up by putting you in remembrance of these things though you know them and are established in the present truth Some of you know how unwillingly I undertook this Publick Imployment being more inclined to the Truel then the Sword to build up my Hearers in their most Holy Faith then to engage in Controversies against Opposâ—rs And truly nothing could have induced me to it but the tendency of the Work to your Edification that the simplicity of the Gospel may abide amongst you and that you may stand fast in the Truth which you have received being able to answer the cavils of them that do oppose it It was not least in my eye That our honest Neighbors who by the evil arts of some that affect preheminence have been prejudiced and disaffected towards us may see and satisfie themselves Whether we believe and contend for any other Faith then that which was once delivered â—nto the Saints for surely they will have but little comfort in separating from us without a cause I must needs tell them their account at last will not be with joy who have rejected the counsel of God against themselves Whatsoever success this Discourse may finde with others I doubt not but it will be an acceptable service unto you I desire that it may provoke you to be more instant in Prayer for me that â—tterance may be given me and that my
Labors in the Woâ—â— of the Gospel may be more successful unto you and to all others that do partake of them Which will be the greateâ—â— joy on â—arth unto him who is Yours in the nearest Bonds W. Eyre The Third day of the Ninth Moneth 1653. TO THE Christian Reader FRIEND IF thou knowest me and how many Burdens do lie upon me I dare say thou dost not expect an Apology for the tarriance of this little peece For though considering the work thou mightest have had it much sooner yet by reason of my much sickness daily services in the Ministry and the cares of my Family which are not ordinary though I had finished it eight moneths since it was not likely thou shouldst have had it now However If any shall upbraid me as Ecchius did Melancthon when he delayed to Answer an Argument he had put unto him It is not praise-worthy sayes he if thou dost not answer it presently I shall say to him as Melancthon to the Doctor I seek not my own praise in this matter but the truth and perhaps it may succeed more to the advantage of the truth that it was delayed I lately met with a passage which fell from the Pen of a Leading Man in these times whereof I held it necessary to give thee my thoughts to remove the prejudices which probably it hath begotten against this discourse There is says the Author a very judicious Man Mr. B. Woodbridge of Newbeâ—y hath written so excellent well against this Error sâ—il Justification before the act of believing or without conditions and in so small room being but one Sermon that I would advise all private Christians to get one of them as one of the best easiest cheapest preservatives against the contagion of this part of Antinomianism It is far from me to envy the praises of Mr. Woodbridge being ready to give a more ample Testimony to his personal worth I do freely acknowledge that in natural and acquired parts for his time he is like Saul amongst the people higher by the head and shoulders then most of his Brethren However that commends not the cause he is engaged in It is not to be wondered at that Mr. B. hath given this superlative encomium to Mr. Woodbridges Sermon he knew well enough that it would rebound upon himself Mr. W. being a son of his own Faith and this notion of his but a spark from out of Mr. Baxters forge I suppose Mr. Baxters praises or dispraises are not greatly regarded by sober-minded Christians who have observed how highly he magnifies J. Goodwin with others of his notion and how slightingly he mentions Dr. Twisse and all our Protestant Divines that differ from him How excellently Mr. W. hath written of this matter will appear to the impartial Examiner of this Surveigh Learned Men have held that the best way to demolish Error is to build up Truth as to drive out Darkness is to let in Light Now M. W. though he endeavors to prove no Justification before Faith yet throughout all his Sermon he never so much as hinted how or in what sense we are justified by Faith the Explication whereof according to the sense of our Protestant Writers would have ended the matter For the Question depending between us is not so much about the time as the terms and matter of our Justification to wit How and by what means we are made Just and Righteous in the sight of God Which we affirm to be by the perfect Righteousness of Christ alone which God doth impute unto us freely without Works and Conditions performed by us though we have not the sense and comfort of it any otherwise then by Faith The Antecedency of our Justification in foro Dei before Faith is but a Corrollary from this Position and Mr. B. acknowledgeth it to be a necessary consequence from the imputation of Christs Active Obedience which hath hitherto been the unanimous Tenent of our Protestant Divines and Mr. Norton of N. E. thinks it no less then Heresie to deny it His advice unto all private Christians to buy one of these Sermons argues rather his conceit of himself then his charity to them that he dares take upon him the office of a Universal Dictator to prescribe not onely to his Kedermisterians but to all private Christians what Books they shall read Whether Mr. Woodbridges Tract may be called the best amongst none good that are written against this Truth I shall not dispute But that it is such an easie peece for all private Christians to understand I doe very much doubt though the men of Kedermister who I fear are fed but with little better food can swallow down such choakly meat as his Paradoxes and distinctions of Faith evidencing Axiomatically or Syllogistically Of Justification Impetrated and Exemplified Of our working actively and passively Of Promises in the Covenant which are not parts of the Covenant but means to bring us into Covenant c. yet unto other private Christians I dare say they are like Herring bones in the throat and not a whit more intelligible then a Lecture of Arabeck The next motive he hath his upon probably may take with many the cheapnesse of the book which he doth commend but if the price and the profit were put together I dare say the Buyer will confesse that he hath given a great too much He buyes poison too dear who hath it for nothing As for the title of Antinomianism which he bestowes upon our Doctrine it is no great slander out of Mr. Baxters mouth with whom an Antinomian and an Anti-Papist are termini convertibles Let him shew us any one Church or single person accounted Orthodox till this present age that did not hold some yea most of those Points which he cals Antinomianism and I will openly acknowledge I have done him wrong otherwise let him bee looked upon as a Slanderer and Revilâ—r of all the Protestant Churches who under a shew of friendship hath endeavored to expose them to the scorne and obloquie of their Enemies Mr. B. the better to ingage his Reader tels him his Doctrine is of a middle straine as if all the Reformed Churches had hitherto been in an extreame in this fundamentall point of our Justification It is like he thinks the Papists are much nearer to the line of truth then any of them But in earnest is Mr. Baxters Doctrine of a middle strain I am sure he gives as much unto Works and lesse unto Christ then the Papists doe He makes Works by vertue of Gods Promise and Covenant to be the meritorious causes of Justification and Salvation and in no other sence doe the Papists affirm it I must needs say I never yet met with that Papist which calls Christ a sine qua non i. e. a cause which effects nothing of our Justification But I shall desire the Reader for his better satisfaction to paralell Mr. Baxters Doctrine with these ten Positions of Bishop Gardiner
unto Christ and Christ to them to be in Christ Ephes. 1. That they are called his Sheep his Seed his Children his Brethren before they are Believers And by vertue of this union it is That the obedience and satisfaction of Christ descends peculiarly to them and not unto the rest of mankinde But here I was assaulted with an Objection which the Reverend Minister of the Parish was pleased to move from Rom. 16.7 Where Paul speaking of Andronicus and Junia saith They were in Christ before me From whence he would infer That none are in Christ or united unto Christ before they do believe Whereunto I returned no Answer but humbly desired him to leave the manage of the Conference unto him that had Preached I did the rather pass it over in regard there is so little difficulty therein for it is evident the Apostle speaks there not of their Spiritual union with Christ which is invisible to man for God onely knows who are his but of such a a Being in Christ as is by External Profession and Church Communion in which respect the whole visible Church is called CHRIST 1 Cor. 12.12 And Hypocrites as well as the Elect are said to be in Christ and to be Branches in him John 15.2 3. And thus it is acknowledged that one is in Christ before another according as they are called and converted whether really or in appearance It doth not follow that the union of the Elect to Christ is successive or that it is an act done in time depending upon conditions performed by them § 8. To prevent the like interruptions I desired the Preacher to vouchsafe us the proofs of his third Ground which in his Sermon he had but barely asserted scil That God hath made a Covenant with Christ that the Elect should have no benefit by his death until they do believe which I have often heard affirmed but never proved Whereunto he replyed That I should produce some Scripture which sayes That the Elect have actuall benefit by Christ before believing wherein if I had failed it had been but a weak proof of his Assertion for he having the Affirmative the Confirmation of it lay on him However I readily condescended to his demands and proposed an Argument to this effect They with whom God hath declared himself to be wel-pleased and reconciled have actual benefit by the death of Christ But God hath declared that he is reconciled unto and wel-pleased with all those for whom Christ hath died Ergo. To confirm the Assumption which was then denied I alledged Matth. 3.17 intending to have added divers other Scriptures as 2 Cor. 5.19 Rom. 5.10 c. when I had made out the force of the former place This is my beloved Son in whom I am wel pleased From whence I reasoned after this manner If the wel-pleasedness of God which is here declared were not terminated to Christ personal but to Christ mystical then God was wel-pleased with all his Elect who are Christ mystical when this voice came from Heaven and consequently before many of them do believe But the wel-pleasedness of God here declared was not to Christ personal Ergo. Here Mr. Good an Inn-keeper of this City put me that Question which Mr. Woodbridge hath mentioned Pag. 21. Whether God were wel-pleased with unregenerate men To whom I did not Reply as Basil did unto Demosthenes the Clerk of the Emperors Kitchin when he affronted him for opposing the Arrian Faction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wishing from my heart That all the Lords people were Prophets that private Christians would labor for a more explicite Faith in the Grounds of Religion And therefore I answered That this and other Scriptures do plainly declare That he is wel-pleased with his Elect in Christ whilest they are unregenerate though he be not pleased with their unregeneracy or any of their actions in their unregenerate estate Then Mr. Woodbridge interposed That the place aforecited did not prove the actual reconciliation or wel-pleasedness of God towards his Elect but onely that he was wel-pleased with the person of Christ or if we will extend it unto men that then the meaning was I will be wel-pleased or I am wel-pleased when I am wel-pleased whensoever it is Whereunto I returned no Answer but desired the Congregation to judge how well this gloss did agree unto the Text. I am wel-pleased i. e. I will be wel-pleased To say God is not wel-pleased when he himself sayes expresly That he is is not to interpret Scripture but to deny it such a liberty to alter Tenses and Forms of Speech at our pleasure will but justifie the Jesuites blasphemy That the Scriptures are but a Leaden Rule and a Nose of Wax which may be turned into any Form In regard there were so many Speakers at once to avoid confusion I proceeded no farther in that Conference § 9. The next day Mr. Warren came unto my Lecture and after Sermon was ended though he had nothing to except against my Doctrine yet he offered me some other Arguments to confirm his own scil That the Elect have no benefit by Christ till they do believe To which I returned such Answers as I conceived expedient to clear the truth without giving him the least offence in word or gesture that I was aware of notwithstanding the provocations I received from him both in the Language he gave me abusing those words of our Saviour Matth. 26.54 To compare himself unto Christ and me unto Judas c. And in the challenges he made to Dispute Write c. whereunto I was willingly deaf least our Doctrinal Differennce might prove a Personal Quarrel His Arguments and my Answers I shall here omit in regard the same were urged by Mr. Woodbridge with much more strength The scanning of whose Book is my present intendment § 10. On the Wednesday after about half an hour before Sermon began I was informed that Mr. Woodbridge was to Preach In regard he was none of the Lecturers I concluded he had abode in Town and procured a turn purposely to blow the Coals which Mr. Warren had kindled and to foment the prejudices of the people both against the truth and my self And therefore having begged direction of God I was pressed in my spirit to go and hear him and to bear witness to the truth if it were opposed and I bless the Lord his strength and assistance was not wanting to me Had Mr. Woodbridge faithfully related the procedure of our Conference I had not put my self to the trouble of this Reply But seeing he hath represented my Judgement in this point with the Grounds thereof in so ill a dress I shall endeavor to set those things strait which are cast by him into such a crooked frame And that I may omit nothing which makes for him and against my self I shall give the Reader my sence of his whole Book But before I proceed to the examen of his Sermon I must crave leave to
the Magistrate to put them to silence but by sound doctrine i. e. by clear and demonstrative Proofs from the Holy Scripture Titus 1.9 11. 6. And lastly If every Christian ought to give a Reason of the hope that is in him as it is enjoyned 1 Pet. 3.15 and as it was wont to be publickly practised in the Primitive Churches much more ought a Minister of Christ who should be apt to teach 1 Tim. 3.2 to be willing to satisfie his hearers concerning the Doctrine which he hath delivered objection 1 § 4. Object 1. All that I have heard objected against this practise is of little moment As first some have alledged That the Disciples came privately to our Saviour to ask him Questions Mark 10.10 Mark 9.28 To which I Answer Answ. 1. Though it were in a house yet it was before all his Disciples some did put to him these Questions before the rest and I suppose That they who dissent from us in this matter do look upon all that come unto our Churches to be Disciples 2. The Negative is weakly concluded from the Affirmative It doth not follow That because they came unto him privately therefore they might have asked him these Questions in a Publick place seeing our Saviour never forbad them to do this thing before the people Surely he that so readily made answer to all the Cavils of his enemies would not have refused to satisfie the Doubts Cases or Questions of his own Disciples wheresoever they had put them to him 3. Though Questions which are meerly for private satisfaction should be privately proposed yet such as tend to the edifying of others and to the clearing of such things as are openly delivered are most conveniently moved in the Publick Assemblies But 4. what is this instance to a Ministers witnessing against false and Erroneous Doctrines which are vented amongst the people committed to his charge Object 2. Others have alledged That the Apostle reprehends objection 2 perverse disputings 1 Tim. 6.5 Answ. True and justly too But will it follow from hence That all Publick Disputations and Reasonings about matters of Faith are perverse Disputings Was the Apostle to be charged with perverseness when he reasoned both with Jews and Gentiles as his manner was Those perverse Disputings vers 4. are called strifes of words but such is not the matter which we do differ about which on all hands is confessed to be of very great moment Object 3. Some have objected that prohibition of the Apostle objection 3 Rom. 14.1 Receive him that is weak in the faith but not to doubtful Disputations Answ. 1. The scope of the Apostle was not to prohibite Disputations concerning matters of Faith before such as are weak but to exhort stronger Christians to be tender and charitable to their weaker Brethren whom he would have them to receive scil Into Church Communion and to own in the Fellowship of the Gospel although they were not so fully informed as themselves in the Doctrine of Christian Liberty concerning the distinction of Meats days and other Mosaical Observations Our Translators in the Margent render the last Clause Receive him not to judge his doubtful thoughts q. d. Do not judge him an unbeliever because of his Doubts and Scruples about these indifferent matters or do not perplex and intangle him with Niceties least his Faith in the main be utterly subverted There is a vast difference between those adiaphora which the Apostle speaks of and the points which are in difference between us Mr. Cranford says well That these Controversies concerning our Justification are no strife about Goats Wooll 2. This prohibition makes as much against Preaching of those points which do stumble the weak as against the discussing of them by way of a Conference whatsoever is necessary to be taught the people is as necessary to be tryed and examined by them objection 4 § 5. Object 4. It hath been also alledged which doth cast the greatest odium upon this practise That these Publick Disputations do thwart with those Precepts which require us to seek and follow after Peace as Rom. 12.18 14.19 15. 2. Eph. 4.3 Ans. For my own part I see not the least contrariety between them It was the Judgment of a great Divine Haec unica eaque sola via est qua ad concordiam proximè perveniri potest c. This is the one and onely way whereby we may most suddenly attain to concord if whatsoever things may be or are commonly said for any Opinion or against it be truly propounded in the Churches so that the people be allowed free judgement in all things c. In my Opinion they take a wrong course to make Peace that go about to stop mens mouths and never satisfie their Judgements for from hence innumerable Discords must needs arise Me thinks Christians who are sensible of their many mistakes should not be so strait laced as to resolve to be at Peace with none but such as will jurare in verba Say as we do A late Writer sayes well Why may not Christians and Schollars write plainly against one anothers Judgement with a loving consent So say I Why may we not Reason against each others Opinions in a friendly manner But 2 if Discord and Dissention should arise by this means yet is it not a Natural but an Accidental Effect thereof And thus the Gospel it self doth sometimes cause disturbance as our Saviour foretold Matth. 10.34 35. But is the Gospel to be charged with these Dissentions Or ought we therefore to forbear to Preach the Gospel The proper cause of these Dissentions are mens own corruptions it argues monstrous pride when men cannot suffer their Opinions to be discussed land examined by the Word but strait wayes their Passions are up in arms and hold them for their Enemies that do differ from them It is a sign they are more tender of their own credit then of the truths of Christ. 3. Though Peace be a Jewel of great price yet that Peace is far too dear which costs us the loss of Truth I mean of any Saving Necessary and Fundamental Truth For though in some lesser points In quibus salvâ fide qua Christiani sumus ignoratur verum as Augustine speaks we may for peace sake have our faith or perswasions to our selves Rom. 14.22 Yet sure in those great and weighty matters of the Gospel which are either Foundations or else are adjacent to the Foundation as these Controversies about Justification are it being articulus stantis aut cadentis Ecclesiae as Luther calls it we ought not out of love to Peace to betray the Truth It is better that Offences should come then that any vital truth should be lost or imbezelled it is far more eligible to have truth without peace then peace without saving truth The wisdom which is from above is first pure and then peaceable All those Precepts which do call for
Peace and Unity are bounded with a salva fide as that Rom. 12.18 If it be possible now Id solum possumus quod jure possumus nothing is possible but what is lawful so that if we may with a good Conscience and without treachery to the truths of Christ we ought to live peaceably with all men So Rom. 14.19 it is not barely Follow after peace but peace and the things which make for edification it must be an edifying and not a destroying peace such as may promote and not hâ—nder the building up of the Church Vid Rom. 15.2 and 1 Cor. 14.29 The unity we are bid to strive for Eph. 4.3 is the unity of the Spirit and not like that of Simeon and Levi who were Brethren in iniquity For as one observes well out of Basil the Great If we once shake the simplicity of the Faith Disputes and Contentions will prove endless 4. If Christians in their Publick Disputes do so far forget the Rules of Sobriety and Moderation as to betake themselves to those carnal Weapons of Jeering Scoffing and Reviling each other it is an iniquity to be punished by the Judge because it tends so directly to the breaking of our Civil Peace and is more scandalous in them then in any others Would the Civil Magistrate Interpose himself so far as to be the Moderator of our differences in this behalf these Publick Debates would be of singular use CHAP. III. Being a Surveigh of Mr. Woodbridges Title Page wherein the Opinion he opposeth is cleared from the Aspersion of Antinomianism IT is a common saying Fronti nulla fides We may no more judge of Books by their Titles then of Strumpets by their Foreheads or of Apothecaries Drugs by the Inscriptions of the Pots which do contain them whose out-sides many times are Remedies when the inside is stark poyson The natures of things do not always answer the Names and Inscriptions which are put upon them We read of Pompey that he built a Theater Cum titulo Templi and of Apolinarius the Heretick That he had a School Cum titulo Orthodoxi Nestorius also vailed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montanus who would have our Saviour to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumed unto himself the Title of Paracletus nay Apelles the Painter drew his filthy Strumpet Cum titulo Veneris with the Inscription of a Goddess that so he might more easily bring men to the adoration of her There is nothing more common then for men to adorn their Errors with the Robe of Truth and to deform the Truth with the Rags of Error I hope therefore that the Reader will be more wary then to judge of this mans Doctrine by the specious Title which he gives his own or that black mark wherewith he hath branded the Opinion which he doth oppose He calls his own Opinion Justification by Faith and the Doctrine he opposeth an Antinomian Error both which may be understood Per antiphrasin for Justification by Works and an Evangelical Truth As for his own Opinion he had more fitly stiled it Justification by Works taking Faith as he doth in a proper sence and attributing no more to Faith then to other works of Sanctification which in his sence do morally qualifie men for Justification and Salvation I cannot think him a hearty Advocate for Justification by Faith who holds That we are not justified till the day of judgement which I am credibly informed this Author hath Publickly maintained since he Preached this Sermon But how ill his Book doth deserve this Title shall appear in discussing the parts of it § 2. And as for the imputation he hath cast on our Doctrine which he calls an Antinomian Error I doubt not but it will redound more unto his shame then unto ours It hath been an old continued practise of Satan to blast the truths and wayes of God with odious Nick-names purposely to deter the simple from looking into them as few men will come near to a house which is marked for the Plague It were easie to fill a Volume with those opprobrious Terms and Titles which in all ages have been cast upon the Truth and the Professors of it Sure I am Satan hath gained no small advantage by these Hellish means Tertullian observes That the Christians were hated and persecuted for no other crime but the crime of their Name So there are many things in these days generally decryed that are onely guilty of an evil name I doubt not but there will be found many a precious truth in those Bundles of Errors which have been heaped together by some Godly-men in this last age 'T is but an easie Confutation to cry out Error and Heresie and this I have often observed That they who are most liberal with these loose invectives are generally sparing of solid Arguments Whether the Opinion which Mr. W. opposeth be an Error sub judice lis est How well he hath acquitted himself in the proof of his charge we shall see anon For my own part I dislike not his or any other mans Zeal against Errors and Heresies provided they will allow that liberty unto others which they assume to themselves to witness against that which they conceive Erroneous I cannot be perswaded by all that Mr. W. hath yet said That this Tenent of Justification in foro Dei without Works or Conditions performed by us is an Error much less an Antinomian Error If we may judge of it by those general Diagnosticks which Divines have given us to discern between Truth and Error I am sure it hath the complexion of a saving truth That Doctrine which gives most glory unto God in Christ is certainly true and the contrary is as certainly false Let that sayes Bradwardine be acknowledged for the true Religion which gives most glory unto God and renders God most favorable and gracious unto man Now let such as are least in the Church judge which Opinion gives most glory unto God Either 1 that which ascribes the whole Work of our Salvation to the Grace of God and the meritorious purchase of Jesus Christ or 2 that which makes men Moral causes of their own salvation which ascribes no more unto Christ then the purchasing of a new way whereby we may be saved if we perform the terms and conditions required of us If the former in his Judgement be Antinomianism I shall freely profess That by it alone though he call it Heresie I have hope of Life and Salvation § 3. I am sure he is greatly mistaken if he derives the descent of this Doctrine from the Antinomians who were a Sect of Libertines or carnal Gospellers which appeared in Germany soon after the Reformation began scil about the year 1538 The Ring-leader whereof was Islibius Agricola the Compiler of the Interim they merited this name of Antinomians by their loose Opinions and looser Practises against whom Luther wrote several Books and Calvin bitterly inveighed in
though it be never so impure and wicked yet he is justified for all if he doth believe the Promises of the Gospel So that they held the necessity of Faith such as it was they made it as our Adversaries do the condition of Justification 2. Antinomianism is such an Error as doth oppose or is contrary to the Law of God But surely this is not such it offers no manner of injury unto the Law seeing that whensoever the Elect are justified they are not justified without Righteousness and such a Righteousness as doth fully answer the Law of God in respect both of the satisfaction and obedience which it doth require We say that God cannot justifie a person without Righteousness for then he should do that himself which he forbids to us and professeth his detestation of Exod. 23.7 Isa 5.23 Deut. 25.1 Prov. 17.15 If God could have dispensed with his Law in this behalf Christ needed not to have died the end of his coming was to bring in Everlasting Righteousness Whomsoever God doth justifie they have justice one way or other for otherwise the God of Truth should call darkness light and evil good they whom he accounteth just are just and righteous But yet we say That Faith is not that Râ—ghteousness that makes them so either in whole or in part but the perfect Righteousness of Christ which is put upon them Now to say That God imputes this Righteousness unto men before they believe is no ways contrary to the Law seeing the Law prescribes not the rules of this imputation it is altogether besides the cognizance of the Law So that if it prove an Error it must be an Anti-Evangelical and not an Antinomian Error But I doubt not but I shall be able to acquit it from this as well as from that other imputation CHAP. IV. Containing some Animadversions upon Mr. Cranfords Epistle to the Reader MR. W. for the better grace of his Book hath obtained a Commendatory Epistle from Mr. Cr. wherein some things are delivered contrary to truth and most injurious to them whom Mr. W. hath made his Adversaries It s true he begins his Epistle with a deserved Commendation of the Doctrine of Justification That it exceedingly illustrates the glorious riches of Gods Free-grace and magnifies his Justice is the onely support of comfort to a wounded Conscience takes away from man the cause of boastings and is altogether above the invention and credulity of Reason Wherein I do cordially concur with him accounting it as Luther did the Sun which enlightens the Church the Paradise and Heaven of the Soul therefore it was not without cause that our first Reformers so earnestly contended for it it being as they have well observed the sum of the Gospel and of all the benefits which we have by Christ the principal point of the Doctrine of Salvation the pure knowledge whereof doth preserve the Church How much short of them in this particular is the zeal of some amongst our late Reformers who have scoffingly called it the Antinomians common place Mr. Cranfords Testimony therefore to the singular excellency of this Doctrine is so much the more welcome seeing there are so few that have it in a right esteem though as he and much more as Mr. W. hath stated it the beauty and lustre of it is not a little obscured It looseth all those praises which in Mr. Cranfords Parenthesis are ascribed unto it For 1 how doth the riches of Gods grace appear if our Justification doth depend upon terms and conditions performed by us For as Mr. Walker hath noted Whatsoever is covenanted and promised upon a condition to be performed is not absolutely free nor freely given They are not justified by Grace who are justified upon the performance of conditions 2 What support is this for a wounded Conscience to tell him that is conscious of his extream weakness and inability That God will forgive his sins if he do perform such and such conditions which he is no more able to do then to remove a mountain Mr. Calvin hath well observed Nisi fidem tremere ac vacillare volumus c. That unless we would have our faith to be always wavering and trembling it ought to rest onely upon the free promise of Grace in Jesus Christ And he gives this Reason for it Quoniam conditionalis promissio c. Because a conditional promise which sends us to our own works promiseth us life no otherwise then if it were placed in our own power Nor 3 doth this take from men the cause of boasting Boasting saith the Apostle is not excluded by works call them by what name you will either Legal or Evangelical if they are our works they give to us occasion of boasting for to him that worketh the reward is not reckoned of Grace but of Debt a work or condition whensoever it is performed makes the thing covenanted a due debt which the performer may demand and the promiser is bound to give 4 It is not above the invention and credulity of Reason That God should justifie a Righteous man but that God should justifie sinners and meerly upon the account of anothers righteousness as heretofore it seemed foolishness both to Jews and Gentiles so ever since it hath been a stumbling block to the wisdom of the flesh it is such a mystery as will never contemper with the most rational principles of the natural man Hence have arisen all those jarrings and contendings against this truth in regard of its disproportion unto carnal Reason which believes no other Gospel but hoc fac vives § 2. The Doctrine of the Gospel sayes Mr. Cr. concerning the Justification of a believing sinner is plainly delivered in the Scripture But by his favor the Scripture no where calls Believers sinners nor yet makes Believers the adequate subjects of Justification It is most true That all Believers are justified and it is as false that men are Believers before they are justified An unjustified Believer and a justified Sinner are expressions palpably guilty of Self-contradiction We read in Scripture of Gods justifying the ungodly reconciling the world and enemies to himself and of his quickning them that are dead in trespasses and sins Now Believers as hath been hinted are never called ungodly or enemies to God they are no where said to be dead in trespasses and sins they have their name from their better part and from that esteem that God hath of them who beholds them holy and righteous without any spot or blemish of sin § 3. In the next place Mr. Cr. gives us in a List of all the causes which do concur unto our Justification in the enumeration whereof he will finde the Author he commends at a greater distance from him then those whom he opposeth He may if he please compare his Doctrine with Mr. Baxterâ— Notions whom Mr. W. follows at the very heels Thes. 56.26 73 c. in his
it being in terminis in the Text. I dare say no man that is called a Christian did ever deny it and therefore he might have spared his pains in transcribing any more places of Scripture for confirmation of it But I do much marvel That so learned a man as Mr. W. who pretends to be more then ordinarily accurate should take in hand a controverted Text and never open the Terms nor state the Question which he meant to handle for though it be a sinful curiosity for men by Dicotomies and Tricotomies Divisions and Subdivisions to mince and crumble the Scriptures till it hath lost the sense yet surely a workman that needs not to be ashamed ought rightly to divide the Word of Truth explain things that are obscure and dubious and where divers senses are given as he knows there are of this Text to disprove the false and confirm that which he conceives is true § 3. There is a vaste distance between the Apostles Proposition a man is justified by Faith and Mr. Woodbridges Inference Ergo Justification doth in no sence precede Faith Justification by Faith and Justification before Faith are not opposita but diversa though they differ yet they are not contradictory to each other The Scriptures which prove the former intend no strife or quarrel against the latter in a word The proof of the one doth not disprove the other The Scripture which he made his theam Rom. 5.1 Therefore being justified by Faith we have peace with God c concludes nothing at all against Justification before Faith For 1 we may without any violence to the Text place the Comma after justified as thus Being justified by Faith we have peace with God This reading is agreeable both to the Apostles scope and to the Context His scope here was not to shew the efficacy of Faith in our Justification but what benefits we have by the death of Christ the first of which is Justification and the consequent thereof is peace with God Again the Illative Particle Therefore shews that this place is a Corollary or Deduction from the words immediately foregoing which ascribed our Justification wholly to the Death and Resurrection of Jesus Christ Chap. 4 ult The Apostle thence infers Being justified q. d. Seeing we are justified freely without works by the death of Christ by Faith we have peace with God the Lord powerfully drawing our hearts to believe this we have boldness and confidence towards God the cause of fear being taken away or as the Syriack and vulgar Latin read it Let us have peace with God let us by Faith improve this Grace for the establishing of our hearts in perfect peace Now according to this reading his own Text will give in evidence against him That Faith is not the cause or antecedent but an effect and consequent of our Justification procured and obtained by the death of Christ. But 2 if we take the words as commonly they are read the sence comes all to one scil That being justified by Christ who is the sole object of our Faith we have peace with God who by the Faith which he creates in us causeth us to enjoy this reconciliation by vertue whereof our Conscience is so firmly grounded that we are not moved by any temptation or beaten down by any terror The Work of Faith is not to procure our Justification but to beget peace in our Consciences So then the words being rightly understood they neither deny Justification before Faith nor assert Justification by the act or habit of Faith which Mr. W. would conclude from thence § 4. The next Scripture whose suffrage is desired against us is Gal. 2.16 We have believed in Christ that we might be justified by the Faith of Christ. Where sayes Mr. W. Justification is expresly made a Consequent of Faith To which I Answer 1 That this doth no more infer That we are not justified before we believe then that of our Saviour Matth. 5.44 45. Love your enemies c. that ye may be the children of your Father in Heaven infers That works do go before adoption contrary to Eph. 1.5 6. 1 Joh. 3.3 the phrase that ye may be there is as much as that ye may be manifested and declared that ye may shew your selves or that all men may know that ye are the children of God by practising a duty so much above the reach of Nature and Morality A like place we have Rom. 3.26 God set forth his Son to declare his Righteousness that he might be just Now shall we hence infer That God was not just before or that Gods justice was a consequent of his sending Christ Now if we can understand that clause that he might be just That he might be known and acknowledged to be just Why may we not as well take this of the Apostle that we might be justified in the same construction that we might know that we are justified and live in the comfort and enjoyment of it So that not the Being of our Justification but the Knowledge and Feeling of it is a consequent of Faith Things in Scripture are then said to be when they are known to be so John 15.8 our Saviour tells the Disciples That if they did bear much fruit they should be his Disciples i. e. They should be known and manifested to be his Disciples as Chap. 13.35 Our Saviour is said at his Resurrection to have become the Son of God Acts 13.33 Because then as the Apostle speaks he was powerfully declared to be the Son of God Rom. 1.3 Again things are saâ—d not to be which do not appear as Melchisedec is said to be without Father and Mother c. Heb. 7.3 Because his Linage and Pedigree is not known so we are said to be justified or not justified according as this Grace is revealed to us But 2 in the Text it is We have believed that we might be justified by Faith so that from hence it can be inferred onely That we are not justified by Faith before believing and that the sentence of Justification is not terminated in our Consciences before we do believe § 5. His next Proof is grounded upon the order of the words Rom. 8.30 As glory saith he follows Justification so doth Justification follow Vocation unto Faith Whereunto I answer 〈◊〉 That the order of words in Scripture do not shew the order and dependance of the things themselves The Jews have a Proverb Non esse prius aut posterius in Scriptura The first and last must not be strictly urged in Scripture for that is not always set first which is first in Nature If we should reason from the order of words in Scripture we should make many absurdities as 1 Sam. 6.14 It is said that they clave the Wood of the Cart and offered the Kine for a burnt offering unto the Lord And then in the next Verse it follows That the Levites took down the Ark out of the Cart as
by Justification we are to understand a Justification in the Court of Conscience or the Evidence and Declaration of a Justification already past before God So that Faith is said to justifie us not because it doth justifie us before God but because it doth declare to our Consciences that we are justified Now because this report is very imperfect I shall crave the patience of the Reader whilest I declare our Judgement a little more fully concerning this Matter together with the Grounds and Reasons that do uphold it and then I shall return to secure this Answer against the Exceptions Mr. W. hath made against it But first I shall shew the several Explications which Divines have given of his Proposition A man is justified by Faith CHAP. VI. The several Opinions of Divines touching the meaning of this Position A man is justified by Faith THe Question depending between me and Mr. W. is not Whether we are justified by Faith which the Scripture frequently affirms and no man that I know denies it Papists and Protestants Orthodox and Socinians Remonstrants and Contra-Remonstrants do unanimously consent That we are justified by Faith All the difference is about the Sense and Meaning of this Proposition A man is justified by Faith Whether Faith therein be to be taken Properly or Tropically For though there be great variety in Expression amongst Divines concerning this Matter yet all their several Opinions and Explications may be reduced unto these two heads The first takes Faith in sensu proprio for the act or habit of Faith the other takes Faith metonymicè relativè for the object of Faith i. e. The obedience and satisfaction of Jesus Christ. § 2. Our Protestant Divines who have hitherto been counted Orthodox do take Faith in this Proposition A man is justified by Faith in a Tropical and Fâ—gurative Sence as thus A man is justified in the sight of God from all sin and punishment by Faith i. e. By the Obedience and Righteousness of Jesus Christ in whom we believe and upon whom we relie for Life and Righteousness Nor is this any unusual Trope either in Scripture or in other Authors to put Habitum vel actum pro objecto as Rom. 8.24 Hope that is seen is not hope i. e. The thing that is seen is not hoped for Christ is oftentimes called our Hope our Joy our Love c. because he is the object of these Acts and Affections when the same thing is attributed distinctly both to the act and the object it must needs be attributed to one in a proper and to the other in an improper sence and therefore says Dr. Downham When Justification is attributed to Faith it cannot be attributed in the same sence as to the death and obedience of Christ in propriety of Speech but of necessity it is to be understood by a Metonymy Faith being put for the object of Faith which is the Righteousness of Christ c. And holy Pemble If we list not to be contentious it is plain enough saith he that in those places where the Apostle treats of Justification by Faith he means the Grace of God in Jesus Christ opposing Works and Faith that is the Law and the Gospel the Righteousness of the Law to the Righteousness of the Gospel which is no other but the Righteousness of Christ. Thus saith he Faith is taken Gal. 3.23 before Faith came i. e. Before Christ came and the clear exhibition of his Righteousness And in this sence as another hath observed it is used at least thirteen times in this Chapter where the Apostle expresly treats of our Justification before God Albertus Pighius though a Papist was so far convinced of this truth by reading of Calvins Institutions that he acknowledged If we speak formally and properly we are justified neither by Faith nor Charity but by the onely Righteousness of Christ communicated to us and by the onely mercy of God forgiving our sins § 3. Some of our Divines who do utterly deny That Faith in this Question is taken sensu proprio or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere or act of believing is imputed to us for Righteousness do yet ascribe an instrumentallity or inferior causality unto Faith it self in our Justification before God They say That we are justified by Faith instrumentally and relatively which terms I confess sound harshly in my ears but I hope I shall be excused if I do not understand them seeing a far learneder man then my self hath professed That they were not very intelligible to him That Faith is taken relatively in this Question of Justification to wit For the object it relates unto Christ and his Righteousness I do readily grant but that it justifies us Relatively I cannot assent to it for it seems to me to carry this sence with it either 1 that Faith doth procure our Justification though not by its own worth and dignity yet through the vertue and merit of its object As the Papists say of Works That they do justifie and save us tincta sanguine Christi being dipped in the Blood of Christ Or 2 that Faith together with Christ its object doth make us just in the sight of God whereby it is made a social cause with the blood of Christ which shall be sufficiently disproved anon Again that Faith is a passive Instrument of our Justification to wit such an Instrument whereby we receive and apply this benefit to our selves was shewn before but that it is an active efficacious Instrument to make us just and righteous in the sight of God is no part of my Creed For 1. it seems to me a contradiction to say That Faith is not to be taken sensu proprio but metonymicè for the object thereof and yet say That we are justified by Faith instrumentally for it is not the object but the act of Faith which is an Instrument Faith considered as an Instrument is taken sensu proprio and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere which they disclaim must be said to justifie 2. Mr. Baxter in my judgement disputes rationally against this notion If Faith saith he be the Instrument of our Justification it is the Instrument either of God or man not of man for Justification is Gods act he is the sole Justifier Rom. 3.26 man doth not justifie himself not of God for it is not God that believeth To which I adde that God neither needs nor is capable of using an Instrument in the act of justifying for though he useth Instruments to declare and reveal this Grace to sinners yet not to will it to particular persons the acts of his will are not wrought by any Organ or Instrument without himself 3. By making Faith the Instrument of our Justification Justification is made the Effect and Faith the Cause and so consequently a man shall be said to justifie himself whereas the Scripture every where ascribes our Justification unto God and Christ making
be justified by our Faith I see no absurdity at all to say That Faith is from Justification causally and Justification by Faith evidentially That Grace which justifies us is the Cause and Fountain of all good things whatsoever both of Spiritual and Temporal Blessings and more especially of Faith 2 Pet. 1.1 Phil. 1.29 Yet doth it not follow That We must invert the order of the Gospel and instead of saying Believe and thou shalt be justified we must say hence forward Thou art justified therefore believe 1 Because it is not the priviledge of all men to whom we Preach but onely of the Elect of God And 2 because we know not who are justified no more then who are elected though Faith be an effect or sign of Election yet it doth not follow that we must say to any Thou art elected therefore believe 3 When the cause is not notior effectu we must ascend from the effect to the cause as in the present case § 6. Thirdly He loads it with this seeming absurdity That then it will unavoidably follow That we are justified by works as well as by Faith for works are an effect of Justification as well as Faith 1 It follows unavoidably from his own opinion For if Faith be taken in a proper sence for the Act of Believing it follows That we are justified by a work of our own or if Faith be the condition of Justification it will follow likewise That we are no more justified by Faith then by other works as Repentance Charity c. Which Mr. W. and others of his strain do make the conditions of their supposed Justification so that he is like to father the Childe which he hath sought to lay at our doors 2 It is not denied That Works do declare and evidence our Justification where the Apostle denies our Justification to be by Works he speaks of our real and formal Justification in the sight of God which he affirms is by Faith scil Objectively taken and not of the declaring or evidencing of our Justification which Saint James in his Epistle attributes to Works in reference to men and other Scriptures to Faith in reference to the Conscience of the person justified Romans 1.17 Galatians 2.16 3 Though works be the effect of justification as well as faith yet it will no follow that works do evidence our justificationas well as faith doth 1 Because every effect is not apt to evidence its cause especially when the same effect may proceed from severall causes as smoak is not so certaine an evidence of fire as light and heat is because steems and mists are so like to smoak so works do not evidence our justification so clearly and certainly 〈◊〉 Faith doth because works may proceed from principles of natural ingenuity and morality c. as those Heathens have performed 2 Because every effect doth not evidence to every faculty a like but this to one and that to another as for instance forme or Physiognomy doth evidence a man to sence but yet reason requires another manner of evidence so conscience requires a better evidence of our justification then works can give Workâ— do evidence it in the judgement of charity and before men but they do not evidence it in the judgement of infallibility or with that clearnesse and demonstrative certainty which the conscience requires conscience will need a better evidence then works can give Paul could plead his works before men 2 Cor. 1.12 which yet he never mentions in the pleas of his conscience towards God and that which conscience dares not plead before God can bee no good evidence unto conscience § 7. The other horn of his Dilemma will be frayd as easily as the former Faith saith he doth not evidence justification properly for then it must doe it either immediately and Axiomatically as it is an assent to this Proposition I am justified or else remotely and syllogistically by drawing a particular conclusion of our own justification out of generall propositions But Faith doth not evidence our justification Axiomatically c. For 1 There is no such thing written the Scripture doth no where say Thou Paul thou Peter or thou Thomas art justified Ergo Justification cannot be evidenced by Faith immediately Mr. W. here mistakes the nature of true justifying Faith who it seems conceives it to be a bare intellectuall assent to the truth of a Proposition such as Devils and Reprobates may attaine unto contrary to all Orthodox Divines who doe place Faith more in the Will then in the Understanding Justifying Faith essentially include 1. An assent of the understanding to the truth of the Scriptures revealing the sole-sufficiency of Christ for the reconciliation of sinners and the non-imputation of sin as also the will and command of God that all men should beleeve in him alone for life and salvation 2 a Fiduciall adherence and reliance of the will upon the same Christ the understanding being made effectually to assent and subscribe to the fore-mentioned propositions sub ratione veri the will is also powerfully drawne to accept imbrace and adhere unto Christ sub natione boni Our Divines doe include both these acts in the definition of Faith making it to be fiducialis assensus or assensus cum gustu such an assent unto the truths of the Gospell as that withall the soule tastes an ineffable sweetnesse in the same and thereupon â—esteth and relieth upon Christ for all the benefits of his death They make the principall act of Faith to be the reliance of the heart or wil upon Jesus Christ and therefore they determine that the object of Justifying Faith is not a Proposition or Axiom but Christ the mercy of God in Christ on whom whosoever rests and roules himselfe upon the call of the Gospel hath a certain evidence of his Interest in Christ and in all the treasures of righteousnesse and remission that are in him according to the degree of his affiance or his taste of sweetnesse in Christ is his evidence or assurance of his owne interest and propriety in him There is no sense that doth apprehend its object with more certainty then that of Tasting as he that tastes hony knows both the sweetnesse thereof and that he himselfe injoyes it So he that tastes the sweetnesse of the Gospell Promises and of that precious Grace which is therein revealed knows his interest and propriety therein It is observed of Jonathan 1 Sam. 14.27 When he tasted a little hony his eyes were inlightned and the Psalmist exhorts us to taste and see how good the Lord is The soule that tastes i. e. beleeves the Gospell and the goodnesse of God therein revealed to sinners sees and knowes his interest therein for all manner of sweetnesse is a consequent and effect of some propriety which we have in that good thing that causeth it unto which the nearer our interest is the greater is the sweetnesse which we find in it The Soul cannot taste
any reall sweetnesse in Christ and the Gospel but must needs have some evidence of his interest propriety and title to him Now because as Dr. Ames observes by this act of Faith wherewith we rest and rely upon Christ proposed to us in the Gospell we doe immediately attaine to the assurance of this Truth that my sins in particular are pardoned by Jesus Christ therefore some have seemed to speake as if this Proposition I am Justified my sins are forgiven me were the proper object of Justifying Faith I shall not stand to defend this Expression though the Doctor doth highly approve of it Nor will I quarrell with Mr. W. about his Expression though I conceive his terme Axiomatical is somewhat too narrow for Faith may be said to evidence our Justification immediately though it doth it not Axiomatically but Organically to wit as it is the organ or Instrument whereby we doe apprehend and adhere unto Christ by whom we are justified in the sight of God the latter term is more adequate to the nature of Faith which is not only the assent of the Mind but the adhesion of the Will to the object beleeved But I shall yeeld him his term and do say that Faith may be said to evidence our Justification Axiomatically yet not by assenting to that which is not revealed but by assenting to and withall tasting and relishing those indefinite and general Propositions Invitations and Promises that are held forth to us in the Gospell which by a secret and inscrutable worke of the Holy Spirit are applyed and made particular to the soule of a true beleever for otherwise he could never taste any sweetnesse in them So that Mr. Woodbridges exclamation against a carnall presumptuous and soule-damning Faith is altogether impertinent seeing we doe not say that a man is justified by his assent to written and therefore much lesse to unwritten verities If Justifying Faith were no more then an Axiomaticall assent as Mr. W. seems to intimate it is I see no reason why all they that have such a Faith as Devils and Reprobates who beleeve with an historical assent should not be justified this is really the carnall presumptuous damning Faith of the world § 8. His second reason against Faiths evâ—dencing our Justification Axiomatically is nothing to the purpose The Faith saith he by which we are justified is the Faith which the Apostles and Ministers of the Gospel are to preach to the whole world and to presse it upon their consciences Act. 20.21.13.38.39 But we cannot presse upon every man in the world to beleeve that he is Justified c. Seeing we do not presse every man to beleeve that he is justified though according to our commission given us from Christ we do presse all men to beleeve 1. Assensu intellectus to acknowlege that there is a sufficiency of merit in Christ for the Justification of Sinners that they themselves are such and that it is impossible for them to escape the curse by any other means 2. Amplexu vel motu voluntatis to accept embrace and cleave unto Jesus Christ being infinitely better for them then all the world besides By this it will appear what little reason Mr. W. hath to charge us with pressing men to believe a lie seeing we require no mans assent to any thing which is not true We do not press every man to believe That he is justified but to believe that there is a sufficiency in Christ for his Justification and to relie upon him and him alone for this Benefit § 9. So that there will be no need for Mr. Eyre to retract his Sermons as falshoods which he hath formerly preached against Universal Redemption For though the command of believing be to be pressed upon all men in that manner as hath been shewn yet it will not follow that Christ died for all men It seems Mr. W. is offended at those Sermons of mine since he hath had a smack of Mr. B. notions That Christ died conditionally for all men yea for the Reprobates themselves which though it be countenanced with the names of Cameron Testardus and Amyraldus of some others who are of great note amongst our own yet may I have leave to speak my minde I conceive it to be very unsound For 1. To say that Christ died for any upon an impossible condition is to say That he died in vain at least so far or in respect of them which the Apostle looks upon as a gross absurdity Gal. 2.21 2. For whom Christ died he without doubt purchased Faith and all necessary good things This the Apostle accounts unquestionable Rom. 8.32 He that spared not his own Son but gave him to death for us all how shall he not with him also freely give us all things What is Mr. Woodbridges Judgement in this point I cannot tell nor doth it much matter that I should enquire I need not inform him what advantage they that are for Universal Redemption in the grossest sence do make of his Doctrine of a Conditional Justification impetrated by the death of Christ It is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they have to shelter their heads withal when they are pressed That if Christ died for all then all shall be saved because it must needs be that Christ must have the purchases of his death John 11.42 Isa. 53.11 No say they it will not follow because some do not perform the condition required on their parts These two Propositions Christ redeemed all men and yet the impenitent unbelieving and reprobate World shall never be saved by him may be easily reconciled because the benefits of Christs death are given upon condition not absolutely and therefore they that do not perform the condition shall never be saved by his death It were easie to shew that this salvability or conditional Salvation is the very Corner Stone in the Remonstrants building § 10. This passage puts me in minde of two absurdities which Mr. J. Woodbridge my Antagonists Brother who a while after came and preached over his Brothers Arguments with some small Additions charged upon our Doctrine The first was That it doth necessarily infer Universal Redemption Will it follow That because the Elect are justified in forâ— Dei before they believe therefore all men are redeemed and justified One may as well reason Some men were elected before they believed Ergo All men were elected Perhaps he will say we cannot press or exhort every man to believe That he is justified unless all men are justified There is no more necessity that we should press every man to believe that he is justified then that he is elected This is pitifully inconsequent The second was That it raseth the Foundation of all actions tending to the gathering and reforming of Churches why should any be excluded from Church Ordinances if they are justified 1 I must tell him That I cannot think him an hearty friend to the gathering and reforming of Churches who
with the second Adam He performing the terms of agreement between the Father and himself made the Law of Condemnation to be of no force against us Gal. 3.13 4.5 Which New Covenant and not the Conditional Promise as Mr. W. would have it is called The Law of Faith Rom. 3.27 And the Law of Righteousness Ch. 9.31 It is called a Law because it is the fixed and unalterable Sanction of the Great God or else by way of Antithesis or opposition to the Covenant of Works The Law of Righteousness it being the onely means whereby men do attain to Righteousness and are justified in the sight of God and the Law of Faith because it strips men of their own righteousness to cloath them with Christs and thereby takes from men all occasion of boasting in themselves whereas if men did attain to Righteousness by vertue of this Conditional Promise He that believes shall be saved they would have as much cause of boasting in themselves as if they had performed the Law of Works That saying of his with which he closeth this Argument is wide from truth That every man is then condemned or stands condemned in foro Dei when the Law condemns him for then all men living are condemned seeing the Law condemns or curseth every one that sins and there is none that lives without sin Either he must say Believers do not sin and then Saint John will give him the lie 1 Joh. 1.8 or else That Believers are not justified which is contrary to the Scripture last cited by himself Joh 5.24 with a thousand more In what sence the Elect Ephesians were called Children of wrath will more fitly be explained in the next Chapter § 4. In the mean time we will adde a few Reasons against the main support of this Argument That Justification is the discharge of a sinner by a declared published act to wit by that Signal Conditional Promise He that believes shall be saved Which when a man hath performed the condition he may plead for his discharge Against this Notion I shall offer to the Readers serious consideration these following Arguments First If Justification be not by works then it is not by this or any other Conditional Promise which is a declared discharge onely to him that performs the condition i. e. That worketh But Justification is not by works which we have wrought but an act of the freest grace and bounty Col. 2.13 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth to express the forgiveness of sin ascribes it solely to the Grace of God without Works or Conditions performed by us § 5. Secondly If Justification be by that Signal Promise He that believes shall be saved then none were justified before that gracious sentence was published which was not till our Saviours Ministery in the flesh nor was there any sentence of Divine Revelation like it which the people of God could plead for their discharge from the Law from the fall of Adam until the publication of that subservient Covenant in Mount Sinai which is the tenor of the Law of Works the Lord never made any Conditional Promise which they could plead for their discharge and absolution from sin the promises to Adam Noah Abraham were not conditional but absolute Now if there were no Justification till God had made some conditional promise which men upon performing the condition might plead as their legal discharge I marvel into what Limbus Mr. W. will thrust the Fathers of the Old Testament For they that were not justified were not saved But the Scripture gives us more hope shewing that they were saved by the same grace as we are Acts 15.11 God accepting them as righteous in Jesus Christ who in respect of the vertue and efficacy of his death is called The Lamb slain from the foundations of the world Revel 13.8 For though this rich Grace were not revealed to them so clearly as unto us Eph. 3.5 1 Pet. 1.12 Yet the Effects and Benefits thereof descended upon them unto Justification of life no less then to the Faithful in the New Testament The Argument in short is this If the Fathers of the Old Testament were justified who yet had not any such declared discharge then Justification is not by a declared discharge but the Fathers of the Old Testament were justified c. Ergo. § 6. Thirdly If Justification be onely by a declared discharge then Elect Infants insensible of this Declaration and unable to plead their discharge from any such promise have no Justification I hope Mr. W. is not such a durus pater infantum as to exclude all those from Justification that die in their infancy which he must necessarily do if he makes Justification to consist in that which they are utterly uncapable of § 7. Fourthly The making Justification a declared discharge detracts from the Majesty and Soveraignty of God For as much as it ascribes to him but the office of a Notary or subordinate Minister whose work it is to declare and publish the sentence of the Court rather then of a Judge or Supream Magistrate whose Will is a Law And by this means Justification shall be opposed not to condemnation but to concealing or keeping secret § 8. Fifthly If Justification were by a Conditional Promise as a declared discharge then it would not be Gods act but our own God should not be our Justifier but we must be said to justifie our selves For a Conditional Promise doth not declare one man justified more then another but the performance of the condition So that a man should be more beholding to himself then to God for his Justification § 9. Sixthly We may argue a pari Forgiveness amongst men is not necessarily by a declared discharge Ergo Gods is not for there is the same reason for both and therefore we are bid to forgive one another as God for Christs sake hath forgiven us Eph. 4. ult i. e. heartily or from the heart as the Apostle elsewhere explains it Col. 3.17 Not in word or in tongue but in deed and in true affection Mans forgiveness is principally an act of the Heart and Minde A man forgives an injury when he layes aside all thoughts of revenge and really intends his welfare that did the same his heart is as much towards him as if he had not done it And therefore Gods forgiving of a sinner is not necessarily a declared absolution God may justifie or acquit a person though he doth not declare his reconciliation with him § 10. Mr. Woodbridge foresaw the force of this Reason and therefore hath wisely laid in this Exception against it Indeed to our private forgiveness one of another being meerly an act of Charity there is no more required then a resolution within our selves to lay aside our thoughts of revenge c. But the forgiveness of a Magistrate being an act of Authority must be by some formal act of Oblivion c. A Vote in the
to all the consequences of his debts In this sence our Formal Justification is by the gracious sentence of the Gospel terminated upon our Consciences but otherwise intrinsecally and formally the payment of our debt is our real discharge I shall grant him That the death of Christ doth justifie us onely virtually but yet I affirm That the satisfaction in his death being performed and accepted for us doth justifie us formally for the actual payment of a debt is that which formally makes him that was the debtor no debtor And therefore Christ dying for us or for our sins his reconciling us to God and our being justified are Synonima's in Scripture phrase Rom. 5.8 9 10. Object But against this some have alledged that of the Apostle 2 Cor. 5.21 where he saith That Christ was made sin for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might be made he doth not say that thereby we are made the Righteousness of God in him Whence they would infer That the laying of our sins on Christ is onely an Antecedent which tends to the procuring of our Justification and not the same formally Whereunto we Answer 1 That this phrase that we might be or be made doth not alwayes signifie the final but sometimes the formal cause As when it is said That light is let in that darkness might be expelled where the immission of light is formally the expulsion of darkness 2 Though the imputation of our sins to Christ and of his Righteousness to us do differ yet the imputation of sin to him and non-imputation of it unto us is but one and the same act of God which was when God was in Christ reconciling the world unto himself not imputing their trespasses unto them before the word of Reconciliation was given and therefore before they believed Vers. 19. 3 Though the imputation of our sin to Christ and so the non-imputation thereof to us have an antecedency in respect of imputation of Righteousness to us yet it is of nature onely and not of time For though it be objected That we were not then and therefore Righteousness could not be imputed unto us yet it follows not They might as well object Our sins were not then Ergo They could not be imputed unto Christ whereas in this business of Justification God calleth things that are not as though they were But if Mr. W. had shewn what it is that formally justifies us besides the satisfaction made in Christs death somewhat more might have been spoken to it § 7. The close of this Paragraph is such a dirty puddle that I intended to have stept over it in silence seeing it is so hard to touch pitch or pollution and not be defiled with it but yet for their sakes that do not know 〈◊〉 I shall stay the Reader a little whilest I wash off that dirt which he hath thrown upon me and others They are credulous souls I will assure you that will be drawn by such decoyes as these into Schism and Faction to the hardning and discomforting of more hearts in one hour then the Opinion it self should it obtain will do good to while the world stands I dare not allow my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to pay him in his own coyn having perswaded my heart to follow better examples even his who when he was reviled reviled not again 1 Pet. 2.23 And theirs who being reproached returned blessing 1 Cor. 4.12 In these few words there are a heap of slanders packt together both against my self and others and which is more grievous to be born against the truths and ways of God which we adhere to 1. They that do embrace this Doctrine which I have taught are aspersed with credulity and levity I do verily believe there is not one of my charge but is able to say as the Samaritans John 4.42 We believe not because of thy saying for we have heard him our selves c. I dare say they are better setled then to be shaken with the sophistry of this Assailant I am sure both they and many more will bear me witness how frequently I do admonish them of taking up matters of Faith upon trust and credit it being Idolatry in a high degree to give the most Spiritual Worship of God viz. Our Faith to a weak and sinful man He that believes a truth upon a Humane account is no better Christian then he that doth believe a lie Let the prudent judge whether they are not more justly obnoxious to this censure of abusing the credulity of simple souls who will not endure that their hearers should bring their Doctrines to the touchstone The tyranny and usurpation of the Popish Priests is far more excusable then the affected domination of some of ours for they believe that their Church is infallible and cannot erre ours confess that they are fallible and may erre and yet expect subscription to their Dictates no less then to the Canon it self It is held a piaculum to question or debate what ever they say 2. It is but an unhandsome character he hath given my Arguments which he calls decoyes The Apostle I take it hath Englished his French Eph. 4.14 The sleight of men who lie in wait to deceive I dare say he knows me better then in cold blood to accuse me of driving on such a devillish trade as wittingly to deceive mens precious souls And therefore I shall call in no other Compurgator then his own Conscience § 8. As for his charge of Schisme and Faction I am not carefull to answer it being the usuall foam of passionate men who when they want Arguments to convince fall to downright railing Schisme sayes a learned man in the common manage of the word is a meer Theologicall Scar-crow wherewith they who uphold a party in Religion seek to fright away others from enquiring into and closing with that which they doe oppose Both this and the other are most frequently in their mouthes who are deepest in the guilt that is imported by them Ahab by his sins brought down Plagues and Judgements upon Israel yet he cals Elijah the troubler of Israel 1 King 18.17 Athalia was the cheifest Traytor and yet she was the first that cryed out Treason 2 King 11.14 Tertullus was the Orator of the tumult yet he inveighs against Paul as a Ring leader of Sedition Act. 24.5 6. the Church of Rome which hath fallen from the purity of the Catholique Faith brands them for Schismaticks who refuse to continue in the same Apostasie Amongst our selves the late Innovators aspersed all those with Faction and Schisme who would not prostitute their Consciences to the Wils of men and to this day ignorant and prophane persons think all them to be Factious and Schismaticks who live more strictly and religiously then themselves I must needs say they are lesse to be blamed seeing Professors and Ministers do give them such an evill example § 9. I confesse though in common use Schisme and
Faction are but ridiculous termes yet the things themselves are reall evils the one being an offence against Civill and the other against Ecclesiasticall peace If this Author had shewn wherein I had offended against either of them I doubt not but I should have cleared my selfe at a just Tribunal For 1. I have ever been so far from factious Combinations or attempting any thing against the Civil Peace that as I verily beleeve it hath not been the least cause of my troubles that I have alwayes prayed for and pressed subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the â—owers in being had others of my calling done the like the disaffections of the people against the present Government had not been so great as yet they are in these parts 2. As for Schisme I know no ground that he hath to charge me with it for Schisme cannot be but where communion is or ought to be held now to my best remembrance I never refused to hold Christian comunimon with any person or persons with whom by the Rules of Christ I conceived I ought It is true we receive not all within that Parochial circuit wherein we live unto communion in Church Priviledges because either they refuse to make Profession of their Faith and to declare their subjection to the Ordinances of Jesus Christ and so they separate from us and not we from them or else they are such as in their practises do contradict the profession which they seem to make like them Tit. 1.16 And as for Members of other Churches we are ready to give them the right hand of fellowship unlesse the person or the Church to which he belongs lyes under the guilt of any publick scandal If he doth accuse me of Schâ—sm because I have refrained going to some Lectures that are preached in this City I doubt not but the wise will be satisfied with a just Apology I doe not conceive that Christians are bound to frequent every Lecture that is preached near them the obligation to this Duty must needs be determined by Christian prudence and we ought to follow that which we conceive hath the greatest tendency to Edification Now I confesse I have rather chosen to deprive my selfe of that benefit which sometime I might injoy then to wound my Conscience by keeping of silence when I hear the Truths and Servants of God declaimed against Dr. Jackson a man large enough in the point of communion grants that there is just cause to separate from the communion of a visible Church our practise doth not amount so high when we are urged or constrained to professe or beleive some points of Doctrine or to adventure upon some Practises which are contrary to the Rule of Faith or Love of God and in case we are utterly deprived of freedome of Conscience in professing what we inwardly beleeve for which he cites 1 Cor. 7.23 Yee are bought with a price be yee not Servants of men For sayes he although we were perswaded that we might communicate with such a Church without evident danger of damnation yet in as much as we cannot communicate with it upon any better termes then Servants and Bondslaves doe with their Masters we are bound in Conscience and religious discretion when lawfull occasions or opportunities are offered to use our Liberty and seek to our Freedom rather then to live in bondage Let them allow us that liberty which we offer to them to discusse and examine the Doctrines which they do deliver and if they shall be found erroneous to professe against them I shall not often decline such opportunities § 10. But says Mr. W. the contending about this matter will harden and discomfort more soules in an houre then the opinion it selfe will doe good to while the world stands 1. It seems he is of Curcaelleus his mind that the matter in question is of so small concernment that it ought not to breed a controversie I marvel then he should offer himselfe a Champion on either part especially in a place where he had so little to doe and where his humility might suppose there were others as able as himselfe to defend the notion which he stickles for No man will imagine that he ingaged in this controversie upon conscientious principles if he judgeth the Point in question to be of little moment For my part I cannot looke upon that as such a trifle which doth so nearly concern the glory of Gods Grace the vertue and efficacy of Christs Blood upon which alone poor Souls can with confidence and security build their hopes of Eternall life 2. I have shewed before that the Doctrine it selfe is guiltlesse both of hardning and discomforting the soules of men and if these effects doe insue the pressing of it in a Christian way they are accidental and consequently ought not to be charged upon the Tenent I know none that are discomforted by these Debates but such as the Apostle speaks of Who are ever learning and never able to come to the knowledge of the Truth For having pinned their Faith on the sleeves of others they are jealous of their credit least they should be thought to have builded on a sandy foundation CHAP. XVI Of Mr. Woodbridges Answer to the third Objection which he hath framed concerning our being in Covenant with God before beleiving THis last he scoffingly cals the great Argument which as he hath proposed it was none of mine We fell upon our discourse of the Covenant upon his saying that Christ was not justified according to the tenor of the New Covenant whereunto I replyed If the New Covenant were made with Christ then Christ was justified according to the tenor of the New Covenant But the New Covenant was made with Christ Ergo. He denyed the Assumption But by the way let me give the Reader the Reason of the Sequel which is as followeth The New Covenant containes all the Promises which God hath made to the Head and the Members both to Christ Personal and to Christ Mystical the same Covenant is conditional to him and absolute to us a Covenant of Works to him but a Covenant of Grace to us Now if it be one and the same Covenant by which Christ and we are Justified though in a far different manner scil he by Works and we by Grace he by his own Righteousnesse and we by his then his Justification was by vertue of the New Covenant that we are justified by We read but of one Covenant that was made with Christ by and according unto which he was justified when he had paid the debt which he had undertaken To confirme the Assumption That the New Covenant was made with Christ I alleadged 1 the Judgement of the late Assembly who in their larger Catechisme have laid down this Proposition in terminis The Covenant of Grace was made with Christ as the second Adam and in him with all the Elect as his seed First he denied the Allegation though I beleeve at
our Conference If Faith be given us by vertue of the Covenant made with the House of Israel then is it given us by vertue of the Covenant made with us for the House of Israel is the whole company of Gods Elect who are therefore called Spiritual Israel Rom. 9.6 But Faith or the Spirit which works Faith is promised in the Covenant made with the House of Israel Jere. 31.31 Heb. 8.19 § 6. Whereunto Mr. W. answers 1 by way of retortion If Mr. E. saith he will urge the words of this Text rigorously they would prove more then he would have I hope there is no hurt in that though the place doth prove more that doth no whit invalidate its force as to the purpose for which we alledged it but what is that which it proves more It is manifest says he that this Covenant contains a promise of sending Christ into the world to die for our sins as the Apostle proves Heb. 10.14.15 16. So that we may as well infer from hence that we are in Covenant with God before the death of the Mediator as that we are in Covenant before we believe and then his death shall serve not to obtain all or any of the blessings of the Covenant but onely as the Socinians to declare and confirm c. If he please to admit of a Reply we say 1 That he mistakes the inference that was drawn from hence The Proposition to be concluded was not That we are in Covenant before we believe but that Faith or the Spirit which works Faith is given us by vertue of the Covenant made with us which is sufficiently secured by these Texts for if by the House of Israel be meant all the Elect as undoubtedly they are and the Spirit which works Faith is promised in the Covenant which is made with the House of Israel then the Spirit and Faith are given by vertue of the Covenant which is made with us we being in the number of Gods Elect. 2 It is not so manifest as he pretends that these Texts do contain a promise of sending Christ to die for us The promises here mentioned do express onely what benefits do accrew to us by the Death of Christ I grant that this Covenant supposeth the Death of Christ as the onely meritorious procuring means by which these benefits do flow down unto us and therefore it is said In those days or after those days meaning the days of the Son of Man when the Messiah whom God had promised should be exhibited which in Scripture are called The last days the last times and the world to come c. Though the Apostle mentions the Covenant Heb. 10.15 it is not to prove That God would send his Son to die but that being come as these believing Hebrews acknowledged though they saw not the vertues of his death as to the abolishing of other Sacrifices he hath offered up a perfect Sacrifice Verse 10 12 14. and consequently they needed no other Sacrifice to take away sin for otherwise God had not made such ample promises in reference to the times of the Messiah as you finde he hath Jere. 31. That he will remember the sins and iniquities of his people no more c. For says the Apostle when there is such a full remission there needs no more offering for sin Verse 18. § 7. 3. Though we should grant him that this Text Jere. 31. contains a promise of sending Christ what were this to the purpose to weaken our inference That Faith is given by vertue of the Covenant made with us May not God in the same Covenant promise both Christ and Faith But sayes Mr. W. it will follow then that this Covenant was made with us or that we were in Covenant with God not onely before we believe but before the death of Christ. I am so far from looking upon it as an absurdity that I shall readily own and acknowledge it as an undeniable truth That the New Covenant was made with all the Elect in Christ before the foundations of the world were laid it being the fixed and immutable Will of God concerning all those good things which in time are bestowed upon them and therefore it is called an Everlasting Covenant 2 Sam. 23.5 not onely a parte post but a parte ante as it shall have no end nor be changed So it had no beginning God having from all eternity immutably purposed in himself to bestow upon them all those blessings which they do receive in time yet we say there are more especially three moments or periods of time wherein God may be said to make this Covenant with us As 1 immediately upon the fall of Adam when he first published his gracious promise of saving all his Elect by the womans Seed Gen. 3.15 The first Covenant being broken and dissolved the Lord immediately published that other Covenant which cannot be broken and hereunto as hath been shewed do those Scriptures relate Tit. 1.2 2 Tim. 1.9 2 At the death of Christ because thereby all the benefits willed to us by the Everlasting Covenant were merited and procured for us the full price which was paid for them was then exhibited for which cause the New Covenant is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament which was confirmed by the death of the Testator Jesus Christ Heb. 9.17 And the Blood which he shed the Blood of the Everlasting Covenant Heb. 13.20 and the Blood of the New Testament Matth. 26.28 So that his charge of Socinianism doth not touch us for though we do not say That Christ procured the Covenant or that God should will to us â—hose mercies which are therein promised yet we say the effects of the Covenant or the mercies themselves were all of them obtained by the Blood of Christ as our deliverance from the curse inherent holiness c. 3 The Covenant is said to be made with men when God doth confer upon men the benefits which are therein promised or at least makes them to know and understand their interest and propriety therein Thus is that to be understood Isai. 55.3 I will make an Everlasting Covenant i. e. I will fulfil my Everlasting Covenant or bestow upon you all those mercies which I have promised and which my Son hath purchased by shedding of his Blood And thus we grant That God makes his Covenant with his people when he gives them Faith when he enables them to lay hold of it and to plead it at the Throne of Grace now though in this sence God may be said to take men into Covenant when they doe beleeve yet will it not follow that the Spirit and Faith are not given by vertue of the Covenant which is made with us so that his retortion is pittifully unsuccessefull it gives not the least wound to the cause which we maintain § 8. The second branch of his Answer is That upon a most serious perusall of these Texts I finde them so contradictory to Mr. Eyres purpose
principium omnium bonorum i. e. The cause and fountain of all other blessings and particularly of the renewing of our hearts and our returning unto God Now the consequences and Effects of a Blessing are not the Conditions of it § 3. His next Allegation from Heb. 10.14 c. hath the fate to fall as short of the mark as the former did For the Apostles scope there is not to shew in what order and method the benefits of the Covenant are bestowed upon us but that there needs no other Sacrifice for sin besides the Sacrifice which Christ hath offered which he proves because God in that Covenant which he promised to make with his people in the times of the New Testament declares That he will not onely give them a new heart but their sins and iniquities shall not be remembred any more Now where there is no more remembrance of sin there needs no more Sacrifice for sin so that the words expressed are sufficient to compleat the sense without understanding of then he saith or then it followeth which Mr. W. hath added in the close of the sixteenth Verse We may take them as they lie from Verse the fifteenth Whereof to wit of Christs perfect Sacrifice mentioned Vers. 14. the Holy Ghost is a witness to us for after he i. e. the Holy Ghost had said before This is the Covenant that I will make with them after those dayes to wit of the Old Testament which are now expired The Lord saith viz. The Holy Ghost who is the Lord Jehovah and with the Father and Son the Author of the New Covenant I will put my Laws into their hearts and in their mindes will I write them and their sins and iniquities will I remember no more So that I say there is no need that either of those clauses Then he saith c. should be foisted in between the 16 and 17 Verses It seems to me That the Copulative And is set as a bar to keep it forth shewing that the words in the 17 Verse ought to follow immediately upon the sixteenth I grant that the promise of Remission is one of the most special and noble Blessings contained in that general promise I will be their God yet it doth not follow that Regeneration or Inherent holiness is required or promised as the means or qualification to obtain this Blessing Pareus his Note upon the place is very sound That the Apostle here doth ground the promise of remission of sins upon that perfect oblation which Christ hath offered and not upon works of Sanctification which according to Mr. Woodbridges Doctrine is the immediate principle from whence it follows § 4. His next Assertion That in the New Covenant the giving of the first Grace is always promised not as a part of the Covenant but as a means and qualification on mans part for his entrance into Covenant is justly obnoxious unto more then one Exception 1. The work of Conversion or the renewing of our hearts i◠unfitly called The first Grace For 1 to speak properly the first Grace is that which is Grace indeed to wit the Everlasting Love Favor and Good-pleasure of God towards his people for this is the rise and fountain of all those mercies which we receive in time yea of Christ himself John 3.16 Or 2 if by Grace we understand the Fruits and Effects of this Grace then certainly the precedenc◠or priority must be given unto Jesus Christ for whose sake all other blessings are bestowed upon us Ephes. 1.3 Or else 3 if by Grace we understand the Fruits and Effects of Christs death or the benefits which are freely given us for his sake even in this sense Inherent Sanctification is unduly put in the first place which is a consequent both of Justification and Adoption Gal. 4.5 6. Though it be promised in that place of Jeremy before Remission of sin◠yet in other places it is put after it as Ezek. 36.25 26. Jere. 32.38 39. The Reason why this promise is sometimes put first may probably be because the Grace of Sanctification is most apt to affect our senses we do apprehend and perceive it before we come to know our Justification § 5. 2. It is utterly false That the giving of a new heart is not promised as a part of the Covenant but as a means on mans part for his entrance into Covenant For 1 the Scripture no where affirms it and it is weakly concluded hence because it is sometimes mentioned first in the recital of the Covenant which is all he hath to pretend for this notion seeing that in other places the promise of Sanctification follows that of Justification from whence he may as well conclude that Justification is promised not as a part of the Covenant but as a means to intitle us unto Sanctification so that not onely the promise of Faith but of Remission also shall be excluded from being a part of the Covenant 2 The promise of a new heart includes not onely the first act of Faith and Repentance but the continuance and increase of these Gifts so that either he must say that all the Promises of Sanctification which are included therein are no part of the Covenant or that the same promise is both a means to bring us into Covenant and a part of the Covenant i. e. it is a part and no part I must confess that I never yet met with that man who had the forehead to deny that the promise of Faith and Repentance is a part of the New Covenant 3 It seems to me an undeniable truth that the promises of Sanctification as well as of Justification are parts of the Covenant considering 1 that they have the same ground and foundation to wit the merit and purchase of Jesus Christ Christ hath merited Faith and Repentance no less then remission of sins Now whatsoever Christ hath purchased the Covenant promiseth All the effects of his death are equally parts of the New Covenant 2 Both these promises have the same end and design viz. The glory of God Faith and Repentance are not promised onely subserviently for our benefit but ultimately for the praise of his glory Tit. 2.14 1 Thes. 4.3 3 They are promised in the same manner as distinct and not as subordinate benefits he doth not say I will write my Laws in their hearts that I may pardon their sins and iniquities But I will write my Laws c. and their sins and iniquities I will remember no more § 6. 3. It sounds harshly That God promiseth Faith as a means on our part to bring us into Covenant for if God doth promise to bestow Faith it cannot properly be called a means on our part it were a means on our part if we performed it our selves and by our own strength as the condition required of Adam should have been For the removing of this rub I shall make it to appear that in the New Covenant there is no condition required
men have no right or interest in the blessings promised By this Sophistry a man may soon dispute himselfe out of the Covenant and consequently out of hope § 8. I have now through the assistance of a good God and the advantage of a good Cause followed Mr. W. to the end of his race Hee seems weary of his walke as well as I. It is saies he beyond my purpose and worke to follow this pursuit any further i. e. I have no more to say for I dare say if he could have thought upon any thing else either to colour his own or to vilifie the cause which he doth oppose he would not have held it in his last Argument sufficiently shews he hath pumped to the bottom I must confesse I am as glad as he that I am arrived so near to my journeys end though the passage hath not been very difficult yet I must needs say it hath been to me somewhat more perhaps then ordinary troublesome in regard I have so little time and strength to bestow upon these paper conflicts And therefore though my adversary who I know wants neither words nor confidence shall offer a Reply I shall not ingage to make a Rejoynder Having declared my judgement with the Reasons of it I shall submit my selfe to the censures of the godly Reader beseeching the Father of Lights to lead both him and me into all truth and more especially into a fuller manifestation of our Free Redemption by Jesus Christ. § 9. But before I can take my leave of the Reader I must request his patience whilst I take notice of a passage or two in Mr. Woodbridges conclusion to his Worthy Sir First He tels him though it is likely something is or will be said against my Sermon which at this distance I am never like to hear of yet sure I am that nothing can be answered consistent with the truth of Scripture Concerning his Sermon I have said no more in his absence then I was ready to have spoken unto his face had the time and the patience I had almost said the passions of some of his friends given me leave I confesse I had not made my Replies so publick had he not offered such open wrongs both unto the Truth and to my selfe His Bravado sure I am that nothing can be answered c. argues rather his conceit of himselfe then the soundnesse of the Doctrine which he would maintain A bold face is usually the last refuge of a bad cause which the Advocate puts on to uphold his credit amongst the simple who are apt to thinke that hee hath the strongest Argument who shewes the greatest confidence I remember Campian the Jesuite in his Epistle to the Universities tels them he was as sure he had gotten the victory as that there is a God a Heaven a Faith a Christ. I shall not answer Mr. W. as Dr. Whitaker doth the Jesuite Pudet vanitatis jactationis arrogantiae tune audes promittere c. But I must needs say that he talks at too high arate and not as a man sensible in how many things wee offend all doth he know as much as all men besides Or can he judge of mens Answers before he hath heard them Had Parker Twisse Pemble c. nothing at all to say in defence of their Doctrine Doth he think this Sermon such a solid peece that all men living will be struck dumb therewith Though I am not conscious of deviating a sillable from the sence of the Scripture in this Discourse yet I dare not say That nothing can be answered unto what I have written I shall say of my writings as the Apostle of himselfe 1 Cor. 4.3 I know nothing in them inconsistent with the Scriptures yet are they not hereby justified All that I desire is that the Reader would bring them to the Standard of Truth and hold fast that which they shall finde agreeable thereunto This I am as sure of as Faith can make mee whose certainty is greater then that of Science that the whole glory of our Justification and Salvation ought to bee given to the Grace of God and the Merits of Christ which would not be done if either of them did depend and were obtained by Works and Conditions performed by us § 10. Next he tells him How sorry he is for the breaches that are amongst us Truly if he be not I think he may having contributed not a little to the widening of them for before his Sermon we were upon the matter agreed concerning the point which is now in difference we had oftentimes Friendly and Christian communion which ever since hath been interrupted It was not a moneth before that I had Conference privately with my Reverend Neighbor my first Antagonist about this thing who told me That he held the New Covenant to be Conditional no otherwise then in respect of Gods order and method in bestowing the blessings of it To whom I replyed That if he asserted Conditions in the Covenant in no other sense we were agreed And he knows that in the Letters which had passed between us I had yeelded as much to wit That in improper speech the Covenant may be called Conditional though for the causes before mentioned I use not the phrase And therefore if any new breach hath hapned about this matter the guilt of it must rest on others and not on me For my own part I am not conscious in my self of the least breach in Affection with any of my Neighbors being ready to serve them in love as opportunity is offered though some of them have used me spitefully refusing as of old the Jews did towards the Samaritans to have any dealings with me so much as in Civil Affairs I confess I have forborne some of their Lectures because I would not by my silence give Testimony to that which I know to be heterodox and unsound And I thought good a while to desist from making open Exceptions until I had given a more publick account of my practise in this particular For the future I shall not put my self to the trouble of writing more Books unless it be to answer the Exceptions of my Reverend Neighbor who first engaged me in this Controversie either against my Doctrine or Practise But if in any Congregation of this City where a charge of Souls is incumbent on me I am present when these Fundamental Truths of the Gospel are darkned and undermined by strangers or others I shall God willing put on the Apostles resolution though the weakest and unworthiest of my Brethren Not to give place to them by subjection no not for an hour that the truth and simplicity of the Gospel may continue amongst us and yet with due respect unto all mens persons Let any man do the like by me I shall not account it a breach of peace If Mr. W. had any intent to heal our breaches I must needs say he was very unhappy in the choice of Means No prudent man