SECT. I. A certain Authors Opinion concerning this Question.

SOme Protestants, holy men, The Doctrine of John Baptist. (saith this Author) ‘do say, that Christ is made ours (in the sight of God) by faith alone, Christ being the garment, our Faith the hand that putteth this Garment on; yet methinks (saith he) that here is Christ set forth upon some conditions, & not so freely given. I must here (saith he) profess my Ignorance, that I cannot con­ceive, how faith should put on Christ, apply Christ, or make Christ ours in the sight of God. I therefore professe my self openly, to leane unto them that say, that Christs righteousnesse is made ours before God by Gods imputation, before the act of our faith, and therefore necessarily without it. Even as our sins were made Christs, so is his righteousnesse made ours. Now how were our sins made Christs? Let the Prophet Esay speak, The Lord laid on him the iniquity of us all, so that the Lord who calleth things which are not as though they were, makes us righteous by His imputation of Christs righteousnesse. Thus far this Author.’

SECT. II. Christs Righteousnesse is made ours by Faith.

NOw that I may examine these things, It is true, Christs righteousnesse is made ours by imputation, ours who believe in him, and hereupon we are said to be justified by faith: But where in all the Scripture do you read that we are justified without faith, or that God imputeth Christs righteousness, & consequently remission of sins to any Infidels, or unbelievers?

Object. But, saith he, Christs righteousness is made ours by im­putation: therefore not by Faith.

Answer I answer, Subordinata non pugnant, the latter of these is in some sort subordinare unto the former, there is no repugnancy therefore between them; for Christs righte­ousness is made ours, ex parte Dei, on Gods part by Im­putation; but ex parte nostra, on our part by Faith, where­by we receive both Christ and remission of sins, John 1.12. Act. 10.43. & 26.18. and salva­tion by him, offered unto us in the Gospel. I do there­fore retort this argument upon the Author of it thus, As our sins were made Christs, so is his righteousnesse made ours; but our sins were made Christs not only by Gods imputation, but by his voluntary taking them upon him: therefore we also are made righteous, not only by Gods Imputation, but by our taking and receiving Christs righteousness by Faith.

Again, saith he, as Christ became sin for us so are we made the righteousness of God in him: Confer. p. 17. Isa. 53.6. But (say I) Christ became sin for us, not only by his Fathers imputation, (or as I say, faith) by his laying on him the iniquity of us all; but by his own taking of our sins upon him to satisfie Divine Ju­stice, Joh. 10.15, 18. Rom. 8.32. and to expiate them by his passion, as these, words of His, bear witnesse, I slay down my life for my sheep, no man taketh it from me, I lay it down of my self. Again as St. Paul saith, that God spared not his own Son, but delive­red him up, Eph. 5.2. (that is to death) for us all. So saith he also, That Christ gave himself for us, an offering and a sacrifice [Page 3] to God for a sweet smelling savour. Wherefore seeing we are so made the righteousnesse of God in Christ, as he be­came sin for us, it followeth necessarily, that together with Gods act in imputing Christs righteousness unto us, there concurreth also our act in receiving his righteousness, when, in the Gospel, it is offered unto us. But of this, more at large hereafter in the sixth question.

SECT. III. Christ is made ours by Faith.

LEt us now in the next place, examine and see, whe­ther Christ be made ours in the sight of God by faith? Mr. D. thus expresses himself, concerning this, ‘I must here professe my ignorance, that I cannot conceive how Faith should make Christ ours in the sight of God.’ It should seem he doth not altogether deny that Christ is made ours by Faith, but will not yield that he is thus made ours in the sight of God. Now, what his meaning in this may be, I do not certainly know, unless perhaps it be, that he is made ours by Faith, declaratively only, to our own con­sciences, of which see Quest. 6. But when those holy men, of whom he speaketh, do say that Christ is made ours in the sight of God by Faith, they do not exclude nei­ther God the Author and principal efficient of this work, nor the word, the external instrumental cause thereof; but all our own works in opposition to faith. Their meaning therefore is, that Faith is the only internal instrument ex parte nostra, on our part, or the only hand as it were of the Soul, whereby we do receive Christ; and he (according to his gracious promise unto all that do believe in him) is made ours.

Again, when they say that Christ is made ours in the sight of God by Faith alone, they do oppose Gods judge­ment unto mans. Men indeed, judging according to the judgment of charity, do hold him to be a good Christian, and one that is interested in Christ, who outwardly [Page 4] maketh profession of Christ, and in the sight of man is unreproveable in his life and conversation. But as Al­mighty God himself said unto Samuel, The Lord seeth not as man seeth, 1 Sam. 16.7. for man looketh on the outward appearance, but the Lord seeth the heart. In his sight therefore who seeth things, and pronounceth of them as they are, Christ is made ours, not by an outward profession, but by Faith alone. I am induced to be of this judgment with these holy men & good Protestants, which Mr. D. here speaketh of, by these Reasons following.

1 First, Christ is not ours, until we are made one with him, and he with us, no more then a woman can say, that her husband is hers, until they are made one by mar­riage. 2 Cor. 11.2. It is their union, or their being joyned together in marriage, which maketh the husband to be his wives, and the wife to be her husbands. And even in like man­ner, is Christ made ours, when we are espoused unto him by faith, and not before; whereupon it is that Christs Spouse speaketh with great rejoycing, and saith, My well-beloved is mine and I am his. Cant. 2.16.

2 Again, when it is said, that Christ is ours, what is the meaning hereof, but that he is our Head, and our Savi­our? Now he is the Head and Saviour of his Church, which is his Body, as St. Paul plainly teacheth, Eph. 2.22. & 5.23. Seeing therefore we are ingrafted into Christ and into his Church by Faith, and are saved by Faith, Eph. 2.8. It followeth necessarily, that Christ is made ours by Faith. All unbelievers and ungodly men, are limbs & members of the Devil, they cannot therefore be said while they continue such, to be members of the Lord Jesus. For what fellowship hath righteousness with unrighteousness, and what communion hath light with darkness, and what concord hath Christ with Belial? saith the Apostle, 2 Cor. 6.14. Now if men be thus estranged from Christ until they do believe, it must needs follow that by believing they do become Christs, and Christ theirs.

Moreover the Scripture teacheth, that we do receive Christ by Faith, John 1.12. Now what is this but to say, that he is made ours by Faith, and a man is not said to receive that, which he hath allready, but which he wanteth, or which he is destitute of, until he do receive it. He that saith, he received a man into his house, or that he received this or that into his custody, implyeth that neither the man was in his house, nor that thing in his custody before. And he that saith, he received such or such a piece of gold, or silver of another, implyeth that he had it not before. So in like manner, seeing we are said to receive Christ by Faith, what doth this import or imply? but that we were without Christ as long as we continued in unbelief, and consequently that he became ours, when we believed in him? Lastly, St. Paul telleth the Ephesians, that at that time, to wit, Eph. 2.12. when they were drowned in infidelity, they were without Christ, and without God in the world: But (saith he) Now in Christ Jesus, that is, now that you do believe in Christ Jesus, Ye, who sometimes were far off, are made nigh, that is, unto God, by the blood of Christ. From hence also it is evident, that by believing in Christ it is that we come to be interested in God, and in his Son Christ Jesus.

Perhaps it will here be said; Objection. That Christ is not ours in actual possession, until we believe in him: but that otherwise we had right unto him before, he being given unto us by God ab aeterno, or at least that he was ours, and we his, ever since the time that he purchased us by his passion.

I grant that Christ after a sort had right unto us and we unto him, before we believed in him, Answer. both because we were gi [...]en unto him, and he unto us by his Father ab aeterno from all eternity, and because when the fulnesse of time, decreed by God, was come, he purchased us by his Passion: but he had no right in us, as in his mem­bers, nor could we be said to have right in him as in our Head, while we lived in sin and unbelief, and were not [Page 6] united unto him by his Spirit: For the Apostle telleth us plainly, Rom. 8.9. that If any man have not the Spirit of Christ, he is none of his. Now if those who have not the Spirit of Christ (which is the case of unbelievers) be none of his, certainly then until they do by Faith receive Christ, they cannot be said to be his, nor he theirs.

Objection. But here it may be said, that, A child many times in his infancy, or before he is born, hath right unto that which is given him then, though he doth not, nor cannot then receive it.

Answer. It's true indeed, if the gift be absolute, and not suspen­ded upon an uncertain condition, then the child had right ad rem (as the learned speak) unto that thing which was thus given him, sed non in re, but had no right in it, until being born, it became his at the time appointed by the Doner. And even in like manner, seeing Christ and his merits, are by himself and his Father in the Gospel, as it were in a deed of gift, Seu in Charta Magna Regni Coelo­rum, or in the Great Charter of the Kingdom of Heaven, conveyed and passed over, not unto all absolutely, but un­to believers only. I cannot see how we can be said to have any right in or to Christ at all, or how he can be said to be ours until we do believe, except only in his and his Fathers intention and Decree, which shall be accompli­shed in the due time appointed by him and his Father. Thus a Son that is taken into a Copyhold after his Fa­ther, hath a right unto that Copyhold; and therefore it may be said to be his, but not simply and absolutely, but only in reversion. So all the elect of God before they do believe, have a right unto Christ, in that sort, as I have before expressed; but they have no right nor inte­rest in him nor can he be said to be theirs absolutely, un­til they do be ieve and receive him by Faith, no more than a Son, ( Qui jus habet hereditatis ad Paterna bona, that is Heir unto his Fathers Lands and goods) can say while his Father liveth, that they are his own; for were they so, then Solomon could not say, that He that rob­beth his Father and Mother, Pro. 28.24. and saith, It is no transgression, [Page 7] is the companion of a destroyer. For a man cannot be char­ged with robbery, when he taketh nothing but that which is his own.

Thus (as I suppose) I have made it manifest, that we have no right in Christ until we do believe in him, and that therefore he is made ours by Faith. It is true God gave Christ his only begotten Son, and Christ gave him­self unto death for us, but it was with this purpose, inten­tion and Decree, that we at the time appointed and de­termined by him and his Father, should by Faith receive him, being offered unto us in the preaching of the Go­spel. Until therefore he shall be thus received of us, we cannot be said to have any right or interest in him, nor he [...]o be ours any otherwise than as hath been said.

For the further c [...]ea [...]ing of that which I have before spoken, concerning right in and to a thing, I ha e thought good to insert these things following, which I humbly submit to the censure of the Learned. To have right in a thing, there is more required then to have right unto it, Jus in re, et jus ad rem, right in a thing, and right to a thing. Jus in re dicitur, quod habetur de re, quae est nostra, Sayr. lib. 9. cap. 3. Cas. consc. et existens: unde ad comparandum jus in re, non est satis rem existere, sed ulterius requiritur eandem rem esse nostram. i. e. nobis traditam. Jus ad rem dicitur illud quod habetur ex aliquo vinculo o [...]ligationis circa rem nobis debitam, nondum tamen factam nostram. Hence I infer these three Con­clusions.

1. That a man may have right to a thing, and yet no right in it.

2. That as long as he hath no right in it, it is none of his.

3. That it becometh his by being delivered unto him.

Now I demand, Is not Christ delivered unto us by God the Father and by himself, when in the Gospel he is preached, and offered unto us, and we by Faith do ac­cept of him, and not before?

These things being thus premised, I will now by Gods gracious assistance, examine Master S. his 7. Arguments, whereby he endeavoureth to prove, that Christ is not made ours by Faith.

Object. It is an act of Omnipotency (saith he) to make Christ ours: God only therefore doth this, and no act of ours.

Answer. Whereunto I answer, that God only doth make Christ ours, as the Author of this Divine Act: and that Faith doth make him ours after a far inferiour manner, that is, as an instrument created by God in our hearts, where­by we do lay hold of Christ, and receive him being offe­red, and given unto us of God. Christ then is said to be made ours by Faith in the same sense, as we are said to be justified by Faith, that is, Organice, instrumentally. For as Keckerman hath observed in his Logick, the Act of the Author or Principal efficient cause, is many times attri­buted to the Instrument. Thus not only our justifica­tion, but also our sanctification, which is Gods proper Act, an Act of his Almighty power, is in holy Scrip­ture attributed to Faith, sometimes to the word of God, and sometimes to the Ministers who do preach the word. To Faith, Acts 15.9. where St. Peter saith, that God did purifie the hearts of the believing Gentiles by Faith, to wit, both from the guilt of sin in their justification, and from the tyranny and dominion of sin in their sanctification. To the word, 1 Pet. 1.23. We are born again not of mortal seed, but of immor­tal by the word of God. Lastly, to the Ministers of the word; 1 Cor. 4.15. For St. Paul saith to the Corinthians, I have begot­ten you by the Gospel. And he calleth Onesimus his for, and saith, Philem. 11. that he begat him in his bonds. He telleth us also, that God sent him to the Gentiles, to turn them from darkness to light, Act. 26.18. and from the power of Satan to God. Now in the same sense that we are said to be purified, converted, and born again by Faith, the word, and the Ministers that preach the word, Is Christ said to be made ours, and we to be justified by Faith; to wit, instrumentally, as by means, which it pleased God to use in our ingrafting into Christ, and in our justification, which are wrought only and altogether hy his Divine power; and not by any power of the means, which receive all their efficacy from him, and can do nothing towards a sinners conversion [Page 9] of themselves. The result of all thit I have said, is this; It is an Act of Gods Almightiness to make Christ ours by his own power and authority, as the Author of this work. But it is no Act of Omnipotency to make Christ ours instrumentally, that is, to receive him by Faith, when he is offered to us of God.

A second Objection of M. S. is this, Objection. If Faith should give us our interest in Christ, then as our Faith increaseth, our interest should increase, and we should be more and more justified and forgiven, which none allow. It is true indeed, Answer. if Faith did justifie us by any inherent virtue or dignity of its own, then, as M.S. saith, the more we grow in Faith, the more we should be interested in Christ, & be more & more justified: but he wel knoweth, that the Pro­testant Doctrine is, that Faith justifieth not as it is a ver­tue, or any act of ours, sed objectivè et correlativè, but in regard of Christ the object thereof, whereunto it relateth; Even as a Chirurgion may be said to heal a man that is wounded, with his own hands; not that his hands, had any vertue in them to heal, but because by them he sear­ched the wound, and applyed a healing plaister unto it, which drew out the purulent corruption, and cured him. For even so, are we in like manner said to be justified and saved by Faith, because we do by Faith lay hold of Christ, and apply his merits to our souls. So that, it is not so much Faith, as Christ in whom we believe; by whom we are justified and saved, that is, who hath both merited our justification, and doth actually acquit and absolve us from our sins. And in like manner doth Faith interest us in Christ, not for the dignity and worthiness thereof; but because it is Gods Ordinance and appoint­ment, that we should receive Christ, and have him dwelling in our hearts by Faith. Wheresoever therefore there is true Faith to be found, though never so weak, and faint, or feeble, that man is a true member of Christ & perfectly justified and absolved from all his sins. Those of old amongst the Israelites, that were stung with the fiery Serpents were perfectly cured, if they did look up to [Page 10] the brasen Serpent and beheld it, although their sight was never so dark and dim, as well as the younger sort, whose sight was most perfect: so a weak Faith, as well as a strong, doth lay hold of Christ, and of justification and salvation by him; For as the Israelites were healed by beholding the brazen Serpent, because it was Gods Or­dinance, that health, which was otherwise wrought mi­raculously, only by his own Divine power, should here­upon follow and ensue: so the same is to be said of Faith. And therefore from hence an answer may be given to that question, which Mr. S. asketh in his next words, where speaking of some, who call these other acts of Faith, that is when it is grown and encreased, Faith of assurance, and Acts of manifestation, he faith, If Faith be thus in its other degrees of working, Objection. Why not in its first? His meaning is (as I take it) if Faith when it is en­creased, doth only assure a man of his salvation, and ma­keth the pardon of his sins manifest unto him, why doth not the first, and least degree of Faith also, give us only an assurance, and manifestation of our salvation by Christ; but otherwise not any interest in him at all?

Answer. Whereunto I answer: First, that a strong Faith doth give us that assurance, and evidence or manifestation of our salvation by Christ, which a weak Faith cannot; because it doth lay firm hold on the promises of the Go­spel (that are the only ground of assurance) which of a weak Faith are apprehended but weakly: even as an Israelite with a quick sight, could by that natural vertue that was in his eye, more clearly behold the brazen Ser­pent then he that had a dark and dim eye sight. But as he that did lift up his eyes, and beheld the brazen Ser­pent, though never so weakly, was through Gods Ord­nance as perfectly cured, as he that saw and beheld it most clearly and most evidently: so Faith in the least degree, through Gods Ordinance, is as effectual to inter­est us in Christ, and to make us partakers of salvation by him, as the strongest Faith that is. Thus I have shewed the cause, or the reason why a weak Faith, can give us an [Page 11] interest in Christ, and the salvation which he hath pur­chased for us; although it cannot so firmly assure us here­of. But whereas he holdeth, That Faith when it is in­creased, and grown stronger by an addition of more de­grees than it had at the first, doth only give us a greater manifestation, and assurance of salvation by Christ, but no interest in him; I cannot assent unto him in this, for the interest which we have in Christ and his merits, at the first by believing in him, is continued by perseverance in the same Faith: and therefore, John 1.12. Eph. 3.17. as we are said to receive Christ by Faith, so he is said to dwell, that is to remain and make his abode in our hearts by Faith. Consonantly whereunto the Apostle telleth us, Heb. 3.14. that We are made parta­kers of Christ, if we hold the beginning of our confidence stedfast unto the end. And on the contrary he saith, Heb. 10.38. If any man draw back, my soul shall have no pleasure in him. Thus Faith not only in the first act, or beginning of it, but in the continuance also, and greatest height, or strength thereof, doth interest us in Christ, and as the Apostle saith, ma­keth us partakers of him, as well as it doth evidence unto us and assure us hereof. Here therefore I would know whether it be not a manifest contradiction, to say as Mr. S. doth, Christ is ours without Faith, but we cannot partake of him as ours, but by believing.

Thirdly, he objecteth also, and saith, If Christ should 3 be ours by Faith in this sense, that is, actually: then, when Faith ceaseth, shall we cease to be justified.

Whereunto I answer, That no such thing followeth hereupon: but the contrary; For upon our Faith and Repentance, our sins are pardoned, and forgiven us, not for a time, but for ever, Ezek. 18.22. They shall never therefore be men­tioned unto us, that is, imputed and laid to our charge any more, no not when Faith ceaseth. Neither needeth this to seem strange to Mr. S. or any other, that Faith which is but temporal should obtain an eternal pardon; for a salve which by its own inherent vertue, doth in a few days heal a wound, needeth afterwards to be used [Page 12] no more; much less will there be any need of Faith in Christ, or of repentance, for the continuance of the re­mission of our sins, and of our justification in the world to come, seeing by Christs Promise, and by his Ordinance, (which hath more force in it, then the most Soveraign or precious balm, or salve) upon our repentance and Faith in Christ, we are for ever acquitted and absolved from all our sins.

Whereas then Mr. S. in his next words demandeth, and asketh, Shall Faith begin our interest here, and not be able to continue it hereafter?

John 3.46.I answer him; No, it shall not, For he that believeth on the Son of God hath everlasting life. His Faith indeed shall cease with this corruptible life of his; 2 Cor. 13. but he him­self shall be raised up by the power of Christ, and not dye any more forever. John 11.26.

4 Fourthly, Mr S. proceedeth and asketh, Can a sinner be too soul for a Saviour, and too wounded for a Physitian to heal, and too filthy for a fountain opened to wash? To all which several demands of his, I will answer seve­rally.

First, Whereas he asketh, whether a sinner can be too foul for a Saviour?

I answer, No, if he will carefully and conscionably pra­ctise and observe the means of salvation, which he doth prescribe him, which are Repentance, Faith, and new Obedience. For as the Apostle telleth us, Christ being (in his passion) made perfect, he became the Author of eter­nal salvation unto all them that obey him. Heb. 5.9. On the contra­ry therefore whosoever he is that doth not obey Christ, but doth wilfully contemn, or carelesly neglect the means of his salvation, (as many do) it is in vain for him to look for salvation by Christ, for as St. Augustine saith elegantly, De verbis Apostoli Ser. 15. Qui fecit te sine te, non te justificat sine te, He that made thee without thee, doth not justifie thee without thee. His next demand is, Can a sinner be too much wounded for a Physician to heal?

Surely no. Not for Christ our heavenly Physician: but [Page 13] then he must take his Physick, and observe such a Dyet, as he prescribeth him, that is, he must receive Christ and his merits by Faith, and live orderly according to his Go­spel, that is, as St. Paul setteth it down. He must deny ungodliness and worldly lusts, and live soberly, Tit. 2.12. and righte­ously, and godlily in this present world. On the contrary therefore, as long as infidelity, or incredulity possesseth his heart, and lyeth putrifying and rotting in his carnal lusts, it is in vain for him to think, or to perswade him­self that he is healed by Christ.

Lastly, Whereas he asketh, Can a sinner be too filthy, for a fountain opened to wash?

Surely no, not for that fountain of which Zachary speak­eth, That is opened to the house of David, Zac. 31, 12. and to the Inhabi­tants of Jerusalem, for sin and for uncleaness. But did he ever hear that a fountain, though never so limpid and clear,, did cleanse any, unlesse they did wash themselves with the water of it? And even in like manner shall none be purifyed, and cleansed from their spiritual filthy­ness and uncleanness, until they do by Faith-sprinkle their souls with the bloud of Christ: For as we have heard St. Peter tell us, Christ purifieth the hearts of sinn [...]rs by Faith. As long therefore as Faith with the insepera­ble effects thereof are wanting, it is in vain for any to imagine that he is purified from his sins.

Fifthly, He that offereth Christ (saith M. S.) offers all 5 the conditions in him both of Faith and Repentance, for Christ is exalted to give repentance unto Israel. Acts 5.31. Gal. 2.21. And Faith is called, The Faith of the Son of God.

Here first of all, it is to be observed, that he acknow­ledgeth Faith & Repentance to be conditions required of us in the Gospel; that we may be saved by Christ, which elsewhere he denyeth.

Secondly, he saith, That God in offering Christ, doth offer these conditions in him. Which words of his, may receive a double construction, or understanding. First, that Repentance and Faith are not in our power; but that Christ hath merited these graces for us, and that he [Page 14] doth work them in us by his spirit, when the Gospel is preached. This the places of Scripture alleadged by him do prove, and we do constantly professe and preach the same; but by that which he hath written in other places of this Treatise, I know that he hath another meaning, and that is, that Christ performed the conditions of the Covenant of grace, or of the Gospel for us, that is, as he speaketh, that he repented for us, and believed for us, and that his Faith and Repentance are in the Gospel of­fered unto us, and are accepted of God for us, as if we our selves did repent and believe. This strange opinion of his, I have examined, Quest. 13. Whither I do referr you, for more ample satisfaction in this matter.

6 Sixthly, It's no more (saith Mr. S.) to offer Jesus Christ, then any grace of Christs, or gift of Christ, unto a sinner. For a sinner is as unprepared, and unfit for the one as the other, equally in sin and pollution to both. All this is true, I grant, if he do speak of a sinner, as he is by nature and of himself. But what can be inferred, or concluded hence against the Protestant Doctrine, that hath been hitherto constantly taught, I cannot see nor perceive: but may rather wrest his weapons out of his hands, and use them against himself. For if it be all one, or, as he saith, if it be no more to offer Christ then any grace of Christ, or gift of Christ, unto a sinner, then seeing the grace, and gift of remission of sins, or of justi­fication is received by Faith, as both St. Peter teacheth, Acts 10.43. and St. Paul, Acts 26.18. Christ himself also is to be received of us by Faith: and as our sins are not forgiven,, but we are bound over unto punishment for them in Gods word, until we believe in Christ; so neither can any have any interest in Christ, as long as we remain in infidelity and incredulity, & do not believe in him contrary to Mr. S. & Mr. D. new doctrine. Thus I have answered this Objection also, according to the generali­ty of the words, wherein it was propounded. But thinking more intentively with my self what M. S. his [Page 15] meaning might be, I guessed that his words must be ta­ken Restricte, in a more restrained sense, as if he should reason thus, The graces of Faith and Repentance are free­ly and absolutely offered in the Gospel, without requi­ring any antecedent act of Faith or Repentance, whereby they are to be received and made ours; therefore Christ is also as absolutely offered without any condition, either of Faith or Repentance. Now hereunto I do answer, that all are in the Gospel commanded to believe in Christ, and to repent that they may be saved by him, but Faith and Repentance were never offered to all, neither by Christ himself, nor by his Apostles when they prea­ched the Gospel, nor are the Ministers of the Gospel now so to offer them. It's true, Christ giveth Faith and Re­pentance to his spiritual Israel. This we are to teach, Acts 5.31. that men may be stirred up to seek both Faith and Re­pentance of Christ, in the use of such means as he hath prescribed. But it is one thing to teach this, and another to offer Faith and Repentance to all absolutely. It is Christ and his merits, that are offered unto us in the Go­spel: but Faith is required of us, as the means whereby both himself and his merits are received, and Repen­tance and new Obedience is in joyned as a necessary con­dition, without which we can have no communion with Christ, as I shall have occasion to shew hereafter. But if I shall grant that Faith and Repentance are offered un­to us in the Gospel, yet I may retort the Argument of Mr. S. upon himself; for Faith and consequently Repen­tance, are not offered unto us, nor wrought in us, nisi mediante verbo, but by the means and ministery of the word, For Faith cometh by hearing, Rom. 10.17. and hearing by the word of God; therefore Christ is neither absolutely offe­red, nor absolutely made ours, sed mediante eodem verbo, et fide, but by means of the same word, and Faith, where­by we receive him.

Lastly, I do argue thus, eternal life is not to be had without Faith in Christ. This St. John giveth us to un­derstand when he saith, John 20.31. These things are written that ye [Page 16] might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his name. Seeing therefore (as Mr. S. saith) we are alike indisposed to any gift of Christ, as we are to Christ himself, it followeth therefore necessarily, that seeing the gift of life is not ours without Faith, neither is Christ himself ours with­out Faith, which if it be granted, it cannot be avoided, but must needs be acknowledged, that he is made ours by Faith. And this the Apostle expresly avoucheth, Eph. 2.12. Ye were at that time without Christ, that is, whilest they were Infidels and unbelievers.

7 Lastly, This spiritual work (saith Mr. S.) is a new Creation, and so works of preparation are not so proper in that; Eph. 2.10. We are his workmanship created in Christ Jesus.

Answer. That our regeneration is a new Creation, we do all ac­knowledge; but that every work of Creation doth ex­clude all precedent preparations, will not so easily be granted. For Beasts, Birds and Fishes, were not made immediatly of nothing, but of a precedent matter. And God created man also not immediatly of nothing, but his Body was first prepared and created of the dust of the earth, and when that was perfectly formed, he breathed the breath of life into his nostrils, that is, he infused his Soul into his Body, Gen. 2. and so he was made a living Soul. The same course also doth the Lord ordinarily take in our regeneration, which is a new Creation. For, that there are certain preparations, such as are the hearing of the word, some knowledge of sin, and of a mans own misery by sin, and of the grace of God in Christ, ordina­rily thereunto precedent in adultis, in those that are of capacity and understanding, shall be shewed afterwards (God willing) in the seventh Question. It doth not ap­pear therefore neither by this, nor by any former Reasons of Mr. S. that Christ is ours before we do believe in him, or that he is not made ours by Faith.

Objection. Whereas therefore he saith immediatly before the first of those aforesaid seven Reasons of his, that we are not to consider neither Faith nor Repentance, as bring­ing-in [Page 17] Christ in the Soul, but Christ bringing-in them, and working them more and more in the soul.

Unto this I answer, Answer that Christ by bringing-in (as he speaketh) that is, by working Faith and Repentance in the Soul, doth bring-in himself into it, and taketh, and keepeth possession of it, and so we are interested in Christ. For until Christ worketh these graces in us by his Spirit, we are altogether aliens from him, and have no communion with him at all. It is no good reasoning to say, Christ worketh Faith in us therefore we do not receive him by Faith, or he is not made ours by Faith: for he therefore worketh Faith in us, that by the same Faith we may lay hold on him and on his merits. Posita primâ causâ, non tolluntur secundae. The working of the first cause doth not exclude the secondary, and subordi­nate from acting that which appertaineth and belongeth unto them. Christs apprehending therefore of us by his Grace, and by his Spirit, doth not exclude, but necessari­ly inferreth our apprehending and appropriating of him to our selves by Faith. For as St. Paul saith, Phil. 3. we apprehend him, or rather are apprehended of him. His meaning is, that we both apprehend him, and he apprehendeth us: but the firmness and certainty of our salvation, consisteth rather in his apprehending of us, then in our apprehend­ing of him; these two do alwayes go together, and are never separated. To make this yet more plain, briefly thus it is,

Christ is made ours

• 1. On Gods part. 1. By his eternal Decree of Predestination, ordaining him to be ours; in the due time appointed by him, but not be­fore. 2. By his word, wherein he offereth Christ, and of his grace giveth him unto us, when we do believe in him. 3. By his Spi­rit, whereby he regenerated us, and infuseth into us the habit of Faith, and exciteth the Act.
• 2. On his own part, By meriting for us, and working in us grace, whereby we do believe in him, and are made partakers of him, and of his merits.
• 3. On our part, by Faith,, whereby we do re­ceive Christ offered unto us in the Gospel, and upon our hearing thereof do believe in him, reposing and placing the whole confi­dence of our salvation in him, as in our only Mediator,

I come now to Mr. S. his Conclusion of this matter, which is this;

Question. And now, Why should any servant of Christ refuse to give out the blood of his Master, which runs so freely to sinners?

Answer. Whereunto I answer, that Christs blood is to be offe­red, and reached out to all sorts of sinners, upon condi­tion that they will leave their sins, and lay hold of Christ by Faith, and shew themselves thankful unto him for their salvation; But as long as they continue in sin, and incredulity, they are to be taught and told, that they have no part nor portion in Christ; for he that believeth on the Son hath life, John 3.36. but he that believeth not the Son shall not see life, but the wrath of God abideth on him.

Question. Mr. S. moveth yet another question saying, And why should any sinners refuse to receive Christs blood, because their vessels are not clean enough for it, when it is such a blood as makes the vessels clean for it self?

To this I answer, That to receive Christs blood, is not, for a wicked sinner, to believe (while he continueth in drunkennesse, and whoredome, or in any other vile sins) that he is reconciled to God by the blood of Christ, as Mr. D. and he, do understand it; but it is to rely on Christs blood, both for the pardon, and purging away of his sins, according to the promises of the Gospel; which whosoever doth, though he were never so unclean be­fore, his soul being thus sprinkled with the blood of Christ, by a true and lively Faith, will become pure and holy: for neither shall his former sins be imputed unto him, nor will he welter, and wallow in the puddle of sin any more, but will serve God in righteousness, and holy­ness all his dayes.

SECT. IIII. We do put on Christ, and apply him unto our selves by Faith.

I Will now leave Mr. S. for a while, and return to Mr. D. I cannot conceive (saith he) how Faith should put on Christ. Can you conceive then, what St Paul mean­eth, when he saith, Gal. 3.26. Ye are all the children of God by Faith in Christ Jesus, for as many as have been baptized into Christ, have put on Christ, to wit, by that Faith of theirs, where­of in their Baptism they made profession. The meaning of this metaphorical speech of his, is to teach us, that if we do appear before God naked, as we are of our selves, our filthiness and deformity is such, that God will loath and abhor us. We must therefore put on Christ, or cloath our selves with Christ, as it were with a garment, that we may be amiable in Gods eyes, that is, we must be united unto Christ, as a mans garment which he putteth on, is to his Body, before we can find any acceptance with God,: For he hath made us accepted in his beloved, Eph. 1.6. This was typified and presignred by Jacobs obtaining of [Page 20] his Fathers blessing, by coming and appearing before him in the garments of his elder brother; for so we do ob­tain the blessed inheritance of Heaven by being invested with Christs righteousness. But contrary hereunto Mr. D. telleth us, Reconcil. of man to God, pag. 57. That this is our receiving of Christ, our putting on of Christ, our living by Faith, that Faith assu­reth us of Gods favour, and good will towards as in Je­sus Christ. But who seeth not, that he doth here con­found things that differ. For it is one thing to receive a thing, and to put it on; and another to be assured that we have done both these, that is, not only received it, but put it on. And in like manner to live, and to be hereof assu­red are diverse things. To receive Christ therefore and to put him on, and to be assured that we have received him and put him on, are divers things. And our living by Faith, and being hereby assured of Gods favour, and good will towards us, Objection. are divers things. But, saith he, I can not conceive how Faith doth apply Christ, or make Christ ours in the sight of God. The Reason of this his asserion is, because (as he conceiveth) Christ was ours befor [...] we did believe in him. Now a man needeth not receive that, which is his own already.

Answer. But I answer, That although Christ in Gods eternal counsel, was given us before the foundation of the world was laid, that is, decreed to be given us and to be made ours; yet he is not actually ours, until we receive him. For Christ is offered unto us in the Gospel, as the gift of God, John 4.10. But as we all know, a gift when it is offered, must be received before we can have any interest or propriety in it. And hereupon it is, that Christ when he came amongst his own Countreymen the Jews, and offered himself unto them, St. John saith, that to as ma­ny as received him, he gave power to be the Sons of God, even to those that believed in his name; giving us to understand who they were that received him, to wit, such as believed in him. Now why doth the Evangelist speak thus, if Christ be not received by Faith? The Apostle telleth the Ephesians, Eph. 2.12. that they in the dayes of their ignorance and infide­lity [Page 21] were without Christ. I would know therefore how they came to have Christ, but by receiving him, when he was offered unto them in the preaching of the Gospel?

But here it may be said, Christ in his Gospel, Question. requi­reth of us Repentance, and new Obedience, as well as Faith, Mark 1.15. Heb. 5.9. Acts 3.26. Why then should we be said to receive Christ, and to apply him, and his merits unto us any more by Faith, then by our Repentance.

To this I answer, Answer. That Faith is required of us as the only instrument, or means, whereby we are to receive Christ, and his merits, when they are offered unto us in the Gospel. For so ye have heard the Scripture tell us, that Christ is received by Faith, and Paul saith, Acts 26.18. that for­giveness of sins, and the inheritance of Heaven, which Christ hath purchased for us, are received by Faith. Now there is no such thing spoken, of Repentance, or new Obedi­ence, but they are required in another respect, or for another Reason, to wit, That we may have communion with Christ, and glorifie the name of God, and his Go­spel by living holily. Thus both Faith and Repentance are Conditions of the Covenant of Grace, or of the Gospel; but, in divers respects. For by Faith we receive Christ, and salvation by him; and without Repentance, we cannot receive him, or the salvation which by his death he hath purchased, and in his Gospel offereth un­to us. Briefly then, thus it is. Faith is a condition neces­sary to be performed by us, that we may thereby receive Christ, and be incorporated, and united unto him: Repentance is Conditio sine qua non, that is, a necessary condition without the performance whereof, 2 Cor. 6.14. Heb. 5.9. we can have no communion with Christ, nor hope of Heaven.

SECT. V. Christ is freely given, notwithstanding the Conditions that are required of us.

Object. BUt he objecteth again and saith, Yet methinks that Christ is here set forth upon some conditions, and not so freely given.

Answ. Yes he is freely given, that is, gratis, notwithstanding these conditions. For they are not meritorious, as in many compacts and Covenants that passe between man and man: but conditions, to which Christ and his me­rits are freely offered, and given in the Gospel, through the meer mercy and goodness of God, and not for any merit, or desert of these conditions. I would know of these men, whether the Kingdom of Heaven, and the glory thereof be not freely given us of God? Yet I hope they will not deny, but that Faith, Repentance, and new Obedience, must go before tfie fruition and possessi­on thereof, Heb. 12.14, as conditions, or as things on our part to be performed, or else we shall never come there. What, doth not the Apostle set it down as a condition of our glorification, and salvation in Heaven? when he saith to the Collossians, Now hath Christ reconciled you in the body of his flesh through death, to present you holy and un­blameable, Col. 1.22. and unreproveable in his sight, if you continue in the Faith grounded and setled, and be not moved away from the hope of the Gospel? Like whereunto is that of the same Apostle, 1 Tim. 2.15. where he saith, that the woman notwithstanding the dolorous pains in child-birth, which God hath laid upon her, shall be saved, if they continue in Faith, and charity, and holiness with sobriety. The like conditi­onals we meet with, Rom. 11.22. Rev. 3.20. and in divers other places of the new Testament. Whence these men who take upon them to be the only Patrons of free Grace may see how absurdly they reason, when they say, Grace is free; therefore nothing is required of us, antece­denter, [Page 23] to the receiving of Christ, or of justification, or of any other grace. For I would know of them, whether eternal life be not [...] the free gift of God, or a gift of Gods grace, as the Apo­stle calleth it, Rom. 6.23. Now what will they say, that nothing is to be done of us, that we are neither to re­pent, nor believe, nor to do any good works before we come to Heaven, that we may be saved by grace? If so, then let them profess themselves Libertines, or if they will not do that, let them take heed, that they do not lay down such Principles, whence Libertinisme may ne­cessarily be inferred. For I would know of them, where, in all the Scripture, remission of sins is so granted by God that nothing is required of us neither Faith nor Re­pentance? Where there is such an absolute grant, a man is tied to nothing; whence it will follow, that he may have remission of sins, and consequently be saved, al­though he never believe, repent, nor amend his life, but live in sin all his dayes.

But that I may let them see wherein they do deceive themselves, Whereas they say, That grace is free, Objection. there­fore nothing is required of us: but Christ is freely to be offered, and preached to all, even to those that live in sin, as well as to any others, without any conditions.

I answer, That they do deceive themselves and others with an equivocation. For when they say, grace is free, Answer. the meaning hereof is, that it is gratuita, free in regard of any recompence or satisfaction; and so freedome in this sense, is opposed to merit: but the meaning is not that we are, inde liberati à conditionibus fidei et resi­piscentiae, thereby freed from the conditions of Faith, and repentance, without which there is no remission of sins, nor salvation to be had, no more then we are freed, ab officio gratitudinis erga Deum, from our duty of thank­fulnesse towards God, after we are justified and in the state of grace. Yet thus do these men speak of freedom, when they say, grace is free, opposing freedom not to me­rit, but to any bond of duty towards God, in the same [Page 24] sense as St. Paul doth, when he saith, that a woman is free from the Law of her husband, when he is dead. Rom. 7.3.

SECT. VI. In what sense and signification this word Grace is used, and taken in holy Scripture, and that we do ascribe our salvation wholly to Grace.

BUt that I may make this yet more plain, I say that Grace is taken in several senses and significations in holy Scripture, but principally in these two.

First properly, pro gratuita Dei benevolentia et favore, for the free good will and favour of God, as when the Apo­stle saith, Eph. 2.8. Ye are saved by Grace, that is by the free favour and mercy of God. Rom. 3.24. Rom. 4.16, Eph. 1.5.6. And so it is to be understood in those sayings. All have sinned, and come short of the glory of God, being justifyed freely by his Grace. And therefore it is of Faith, that it might be of Grace. And having predestinated us to the adoption of children by Jesus Christ to himself, ac­cording to the good pleasure of his will, to the praise of the glory of his Grace.

Secondly, Grace is taken by a Metonymie, for a superna­tural gift of grace, Eph. 4.7. 2 Cor. 6.1. as in these places following, Unto eve­ry one of us is given grace, according to the measure of the gift of Christ, &c. We beseech you that ye receive not the Grace of God in vain. Under this latter signification of Grace are comprehended both Christ himself, John 4.10. for he cal­leth himself the gift of God, and all the several Acts also, or parts of our salvation, which he hath merited for us, and worketh in us, or bestoweth upon us, as our justi­fication, adoption, sanctification, preservation in the state of Grace, redemption from hell, and eternal glori­fication, and salvation in Heaven. Now judge, whether those can be enemies to Grace, or whether they are just­ly charged not to preach free Grace, who do thus ascribe [Page 25] our whole salvation to the Grace of God? It is true indeed, we do teach men to repent and believe in Christ, that they may be saved by him; but withal we do teach them, that Faith and Repentance are Graces of God, or dona ex gratiâ, gifts of his Grace, and that they cannot practise nor perform them, viribus liberi arbitrii sui, by their own free will, or by any power of their own; but must seek and sue unto God for them in the use of such means, as he hath prescribed. For God doth not force his graces upon us, nor doth not work upon us, as on stocks or stones: but seeing he hath made us reasonable creatures, he therefore speaketh unto us by his word, and perswadeth, and inableth us by his Spirit, to do those things, which he requirerh of us. Thus he dealeth with us, as with men; but yet so, that still our salvation is wholly of his grace, both the beginning, middle, and the end thereof. For though it bee, we that do repent, and believe, and obey; and not God: yet we do all this, not of our selves, but by his grace. Thus do we alwaies, and in all things magnifie, and extol the grace of God ac­knowledging it to be the only cause of our whole salva­tion by Christ.

Yet all this that I have said, Objection. Mr. S. thinketh to over­throw, by saying, That all sorts, even Papists and Armi­nians, do thus acknowledge grace, in general, as we do.

But who seeth not, that we do more then so? Answer. For whereas they do divide the salvation of a sinner, between mans Free-will, and Gods free grace, yea do terminate his conversion, ultimately, and leave it in the power of his own Free-will; we ascribe it only to grace.

SECT. I. Mr. D's. opinion concerning this Question is set down, and censured.

MR. D's. resolution, and determination hereof is this: Ezek. 16.4. God loved us with as great love when we were in blood and pollution, as he did ever afterwards when we were cleansed: as well before, as after our con­version; He loved Paul with as great a love, when he persecuted the Church, as when he preached the Gospel.

Thus speaketh Mr. D. of this high mystery, without di­stinguishing of the di [...]ers acceptions of Gods Love, which cannot but greatly offend many godly & good, souls, and confirm & harden profane ones in their wicked courses; yea, imbolden them to do evil. For (will such carnal ones say) seeing God loves his elect as much when they welter and wallow in sin, as when they live holily and purely; I'le therefore take my pleasure, and deny my self nothing that is delightful unto me. For though I be not so strict as some are, yet I see that I may be as highly in Gods love, as the holiest of them all. For preventing [Page 30] of such presumptuous thoughts. And for clearing of the truth, I will lay down the answer to the Question in two several conclusions.

SECT. II. How Gods love is ever the same without any alteration.

THe former whereof is, That if the Love of God be taken properly, as it is in it self pro actu divini amoris, for the internal Act of Gods Love, so it is immutable, eternal, and ever the same, accidens enim in Deo nullum est, and hereupon it is that St. John saith, 1 Iohn 4.11. God is Love; his Love therefore must needs be immutable, and eternal, as he himself is. Wherefore if we shall speak of Gods Love properly, so it must be granted, that he loved his people from all eternity, even before they did believe in Christ, and forsake their sins. This is that which the Lord ma­keth profession of by his Prophet when he saith, Ier. 31.1. I loved thee with an everlasting love. And our blessed Saviour saith, Iohn 13.1. that whom the Lord loveth, he loveth unto the end. When any of the children of God therefore, are at any time or other supplanted by the Devil, and do fall into sin, as David did, the Lord ceaseth not to love them; for it is his love that upholdeth them, that they do not fall totally and finally, and that recovereth, and raiseth them up again. Thus Gods Love is eternal in it self, and hath neither beginning nor end, as our love hath.

Objection. But how then are we to understand those words of David, Psalm 5.5. where he saith, Thou hatest all workers of iniquity: for hatred is contrary to love. Wherefore seeing the elect of God, as well as others, before their calling and conversion, were workers of iniquity, How can it be said, that God loved them eternally.

Reconcil. of man to God, pag. 19, 20, 21, 22.This Objection Mr. D. encountreth. And first he bringeth three answers of Others.

The first whereof is, That God hates the works, but not the persons of his elect.

The second, That God loveth his elect before their conversion, amore benevolentiae, sed non complacentiae, with a love of benevolence, not of complacencie.

The third, that God loveth them with the love of election, but not of justification: all which he scorn­fully rejecteth. And then taketh upon him to unty the knot thus. The Lord hateth all the workers of iniquity, is the voice of the Law; The other, the Lord loves sinners He should say, workers of iniquity., is the voice of the Gospel. Now the Law and the Go­spel speak divers things; the one being the manifestati­on of Gods justice, tells us what we are by nature: the other being the manifestation of Gods mercy, tells us what we are by grace in Jesus Christ. Thus he: Now I do acknowledge indeed, that the Law doth reveal Gods wrath against sin, and passeth sentence of condemnati­on, not only on those that are workers of iniquity; but on every one that commiteth the least sin that is: for so it saith, Deut. 27.26. Gal. 3.10. Cursed is every one that continueth not in all things that are written in the Book of the Law to do them. But where doth the Gospel reveal Gods Love, or offer any mercy to those that are workers of iniquity? Not any where; but on the contrary saith, that he that committeth sin that is, that sinneth, dedi [...] â operâ, of set purpose, or pleno voluntatis consusu, with full consent of will, as Zanchius saith, or as Polanus fitly expresseth it, qui facit artem pec­candi, he rhat maketh a Trade of sin, which is to be a worker of iniquity, he is of the Devil. 1 John 3.8. Again it is not the Law, but the Gospel also that saith, Except ye Repent, Luke 13.3. John 3.38. ye shall all perish, And, he that believeth in the Son, hath eternal life; but he that believeth not the Son, shall not see life; but the wrath of God abideth on him. Thus, not on­ly the Law, but the Gospel also revealeth the wrath and hatred of God against all that are workers of iniquity. It is true, the Gospel offereth pardon, and revealeth Gods love to repentant sinners; but I believe Mr. D. will not call such, workers of iniquity. Whereas then Dav [...]d [Page 32] saith, Question. The Lord hateth all workers of iniquity. First it may be said, that if we shall speak of the elect themselves, not as they are elect, but being considered as they before their calling and conversion were workers of iniquity, as well as others, so God hated them, though not odio, redun­dante in personas illorum, or odio inimicitiae, that is, so as to reprobate, or to reject and cast them off, yet odio abomina­t onis, that is, so that he was offended and displeased with them while they took such courses, and did not love them ( amore complacentiae, with a love of complacencie) but loath them while they were polluted, and defiled with their sins. Thus afterwards in the very next verse, the Prophet saith, Virum sanguinum et doli abhominabitur Jehovah. The Lord will abhor the bloody and deceitful man. I find that Estius in tert. Sent. et in D st. 32. and others, do say, That God doth hate the elect, quoad statum presentem suum, while they live in sin, and are unconver­ted; alleadging for confirmation hereof, this very saying of David, The Lord hateth all the workers of iniquity, and that in the 14th Chapter of the Book of Wisdom, Similiter odio sunt Deo, impius et impietas ejus, The ungodly and his ungodliness are both alike hateful unto God. Thus do they speak of the elect being considered, as they were sinners before their conversion. But otherwise if we shall consider the elect, as God in his eternal Counsel and Decree saw them justified and sanctified, so he loved them, not only amore benevolentiae, that is, with such a love whereby he did will their good, sed complacentiae, but of complacencie, or delight. For thus all things are present with God, ab aeterno, from all eternity, and there is nothing neither past, nor future unto him. And the the reason hereof is, God knew all things most perfectly be­fore any of them were. because he seeth all things that ei­ther are, were or ever shall be in the world, non extra se in creaturis not without himself, in the creatures, as we do; but in se, in himself, that is, in his eternal Counsel and Decree, or, in se, non solum tanquam in causa efficiente, sed exemplari rerum omnium. Wherefore although being considered, as we were in our selves before our calling [Page 33] and conversion, that is, full of sin, and void of all good­ness, we may in some sense, be said to be objects of Gods hatred; yet, as we were vessels of Election, so we were alwaies beloved. For as St. Augustine saith, Tract. in Johan. 112. Deus omnes sanctos suos ante mundi constituti­onem dilexit, sicut praedestinav [...]t, God loved all his Saints before the foundation of the world, as they were of him predestinated. For we must not say, that God absolutely and simply, first hateth, and then loveth the same things, as men do; for then we shall make him variable & muta­ble as we our selves are, whereas there is neither Variable­ness nor turning, Jam. 1.17. nor so much as any shaddow of turning with God.

If this answer do not give full satisfaction, Answer. then I say further That when Dav [...]d saith, The Lord hateth all the workers of iniquity, he speaketh of those that do work ini­quity perseverantly, that is, who do continue in sin with­out Repentance, as the next words may seem to declare, when he addeth, thou shalt destroy them that speak leasing. For it is certain, God will destroy none eternally, but ob­stinate and impenitent sinners.

This answer I do prefer before the former. For if we shall speak of hatred, as the word is commonly used, then I cannot but subscribe to Zanchius, whose thesis, or posi­tion is this, Electos nunquam odit Deus, trascitur quidem il­lis, ut illos duriter castiget saepe; De natura Dei lib. 4. c. 7. Quest. 2. sed hoc facit ex amore ad illorum salutem, odit tamen nunquam. In English thus, God never hateth the elect, indeed he is angry with them, so that he doth oftentimes chasten them sharply: but this, he doth out of love to their salvation; notwith­standing he doth never hate them. For saith he, odisse di­citur Deus, quibus male vult, God is said, to hate those whom he beareth ill will unto. And thus also doth Cicero speak of hatred, when he saith, Quem quis odit periisse expe­tit, whom a man hateth, he desireth his destruction. In which words, he letteth us see, what is commonly meant by hatred.

Thus I hope I have cleared this matter. And now I [Page 34] would know of Mr. D. why he doth say, that Faith doth justifie declaratively, if the Gospel which preacheth Faith in Christ, doth declare the love of God, either to all, or to any, that are workers of iniquity? For Faith cannot be without a reformed conversation, as he him­self acknowledgeth? All the workers of iniquity there­fore are destiture of true justifying Faith, Reconcil. of God to man. pag. 44. whereby to be assured of Gods love & of their salvation by Christ. Mr. D. therefore, will he nill he, must needs acknowledge, that if Faith do justifie declaratively, then the Gospel doth no where declare the Love of God towards the workers of iniquity, and consequently, That it is not only the voice of the Law, but of the Gospel also, that saith, The Lord hateth all the workers of iniquity.

SECT. III. How God way be said to love his children sometimes more, and sometimes lesse.

THe second Conclusion is this, If we shall speak of the Love of God, as it doth manifest it self by its effects, so it is neither eternal, nor alwaies the same, but some­times greater, and sometimes lesser towards his children. And in this sense David speaketh of Gods Love, Psa. 147.8. when he saith, The Lord loveth the righteous: and Solomon Prov. 8.17. where he bringeth in the Son of God, the eternal wisdom of his Father, speaking and saying, I love them that love me, that is, them only and none else. Now there was a time when the elect did not love God, but the world and the things thereof, a time when they were not righteous, but wicked; they were not at that time therefore loved of God in this sense, as Solomon and Da­vid here speak of his Love, that is, so as to taste, or to be made partakers of the comfortable effects thereof. The Lord also speaketh of his Love tanquam de re futura, as of [Page 35] a thing to be accomplished in time to come, when he saith or his revolted people, I will love them freely. I will, Hos. 14.4. saith the Lord, he did not therefore thus love them al­waies. Now this also must be understood, not of the inter­nal Act of Gods love, which is eternal; but of the manifesta­tion of his love, in the saving effects thereof. Thus also are we to understand St. Paul when he blesseth the Corinthians, and prayeth for them saying, 2 Cor. 13. The grace of our Lord Jesus Christ, and the Love of God be with you. For his meaning is not, that God would then first begin to love them, as if he had hated them, or had borne them no good will before; but that he would multiply the effects of his Love upon them, or that he would continue the gracious influence of his Love towards them, in the most comfortable and saving effects thereof. In the same sense also doth our Saviour speak of Gods Love, John 14.21. He that hath my Commandements and keepeth them, it is he that lo­veth me; and he that loveth me, shall be loved of my Father, and I will love him, and manifest my self unto him. When Christ saith here, He that loveth me shall be loved of my Fa­ther, and I will love him, he speaketh (as the next words do shew) of the manifestation of his, and his Fathers love, by the saving effects thereof, Tunc enim Deus novâ ratio­ne suam exhibet dilectionem, cum novo homines afficit bene­ficio. For then doth God exhibit his Love after a new manner, when he bestowetn on men a new benefit, saith Jansenius. Like whereunto are the words of Dionisius Carthusianus on this saying of Christ. God loveth all that are predestinate eternally, and simply even then, when they do not love him, but are wicked. For he first loved us. 1 John 4.19. He loveth them (I say) according to that he seeth them to be, in his Decree of Predestination. But when they are converted and do love God, he bestoweth on them the effects of his Love, which he doth fully, and finally vouthsafe them, when they obtain the inheritance of Heaven, Peter Lumbard also Lib. 3. Sent. Dist. 32. doth excellently unfold this matter, I will therefore shut up this discourse in his words. The Love of God (saith he) [Page 36] is considered two manner of waies, secundum essentiam, et secundū efficientiam, according to the essence & according to the efficiency of it. It is neither more nor less according to the essence; but according to the efficiency of it: In w ^ch regard those may be said to be more loved, for whom out of his love he hath from eternity prepared majus bonū, the greater good, or a greater blessing; and doth in time confer the same upon them: and those lesse lo [...]ed, quibus non tantum, for whom and on whom, he hath from eternity prepared, and in time bestoweth, not so much good, or not so great a blessing. Thereupon also it is, that some when they are converted, and justified, are said then to begin to be loved of God; not that God can love any one nova dilectione with a new love: yea, he loved with everlasting love before the foundation of the world, whomsoever he loveth. But they are then said to begin to be loved of him, when they receive the effects of Gods eternal love, to wit, grace or glory. Whereupon Au­gustine saith, Far be it from us that we should say, that God loveth any one temporally, as it were with a new love, which was not in him before, with whom, nec prae­terita transierunt, neither the things that are past, have passed away, et futura jam facta sunt, and those that are future, are already present or are done. Therefore he loved all his Saints before the foundation of the world si­cut praedestinavit, as they were predestinated by him. But when they are converted and do find him, then they are said to begin to be loved of him, Ut eo modo dicatur, quo potest humano affectu capi, quod dicitur, to speak after that manner, that the thing which is spoken, may be compre­hended by mans capacity.

Thus also when God is said to be angry with the wick­ed, and well pleased with the good, the change is in them and not in Him, as light is offensive to weak eyes, but comfortable to strong; to wit, through the change that is in them, not in it self: so when any one begins to be Gods friend being justified, he himself is changed, not God.

Now if the Question be asked, whether one may be said to be loved of God more at one time then at ano­ther, distinguenda est dilectionis intelligentia, that we may understand this aright, we must distinguish of love; for if it be referred unto the effects of love, concessibile est, it is to be granted, that God doth love some, more at one time than at another; but if it be referred to the essence of Gods Lo e, inficiabile est, it is to be denied? Hitherto Peter Lumbard. And thus this deep mystery, or matter is sufficiently cleared. I'le onely add two things more to pre [...]ent the mistaking of this Doctrine.

The former is, that all those, quibus ab aeterno Deus be­ne vult, whom God eternally loveth, shall in time, have all those good things, that is, those effects of grace, wrought in them which he decreed for them. As long therefore as men do live in sin they cannot conclude, nor they cannot believe, that God loveth them with any spe­cial love, as he doth his Elect, whom he hath appointed heirs of salvation▪ because as yet no effects of Election do appear in them.

The other thing which I think good here to add is that Mr. D. hath no cause so sharply and bitterly (as he doth) to repro [...]e some of our Protestant Preachers and writers, because they tell men, that if they forsake sin, and follow after Gods commandements, and do that which is accep­table in his sight, then God will love them. For seeing they speak no otherwise of Gods Love than the holy Scri­pture doth, Why should he so rack their words, as if they taught, that God were mutable in his Love, as man is, and not rather understand them to speak popularly of the Love of God, as the Scripture it self doth in those places, which I have before alleadged, that is, not in regard of the essence, but of the efficiency and influence thereof, in its gracious and most comfortable effects. He hath the more reason thus candidly to inrerpret their words, be­cause they are (at least some of them) no such babes, that they can be thought to be ignorant of the eternity and [Page 38] immutability of Gods Love, being considered simply as it is in it self, any more then of his other Attributes.

SECT. I. Wherein is shewed, What it is.

Reconcil. of man to God, pag. 48. Reconcil. of God to man. pag. 34.MR. D. distinguisheth hereof, and saith, That it is twofold. 1. Gods Reconciliation to us. 2. Our Reconciliation to God. Of which he speaketh thus, We have not one jot, not one apex in all the new Co­venant to be found of reconciling God to us: but of our reconciliation to God. Why then doth he write so much of Gods reconciliation to us, not well weighing what he saith? For Reconciliation importeth precedent enmity, or at least some distast, and displeasure taken for some fault committed or offence given. For as Zan­chius, In Epistolam ad Coloss. Davenantius, and other learned do say, Reconcili­are nihil aliud est, quàm amicitiam offensione aliqua diremp­tam resarcire, et sic inimicos in pristinam concordiam reduce­re. To reconcile, is nothing else, than to repair friend­ship after it hath been broken off by some offence, and so of enemies to make them agree again, as they did for­merly. In this sense our Saviour himself speaketh of Reconciliation, when he saith, If thou bringest thy gift to the altar, Matth. 5.23. and there remembrest that thy brother hath ought against thee, that is, that he is offended with thee for some fault, or offence or other, which thou hast com­mitted against him, leave there thy gift before the altar, and go thy way, and be reconciled to thy brother, that is, go and confesse thy fault to him, and give him that satisfaction, which is meet and so regain his favour. Now thus can­not God be said to reconcile himself unto us, seeing there [Page 39] is no need thereof: nay seeing it is altogether impossi­ble there should be any such thing. It is therefore but an improper, or an abusive speech, to say that God was alwaies reconciled unto us.

And this indeed Mr. D. ingenuously acknowledged; Reconcil. of God to man. pag. 5. for because God alwaies loved his elect: therefore saith he, he cannot properly be said to reconcile himself unto them. And may not I say further, Because he never wronged them, nor gave them any just cause of offence; therefore in propriety of speech, he cannot be said to re­concile himself unto them. But I have no intent to carp at words so that no wrong sense be couched under them. For I know th at good Divines & other good Authors, do now and then speak of Reconciliation, as common to both parties. See Estius in Lib. 4. Sent, D [...]st. 35. Sect. 7. Uxor marito reconciliatur, quae offensa est. Erasmus annot.: in 1 Cor. 7.

I come therefore to the other branch of his distincti­on, that is, Our reconciliation unto God. In remissione igitur peccato­rum cum primis consistit haec re­conciliatio, in quit Zanchius in haec verba Pauli ab illo ci­tata ad Eph. cap. 2. Reconcil. of man to God. p. 48. 50. St. Paul shew­eth us, wherein this doth consist, when he saith, that God was in Christ, reconciling the world unto himself, not impu­ting their trespasses unto them. For hereby he giveth us to understand, that our reconciliation to God consisteth in his pardoning of our sins, and accepting of Christs Passi­on, as a satisfaction unto his justice for them. But Mr. D. taketh it in another sense, For he distinguisheth of mans reconciliation to God, and saith, that it is, either Origi­nal whereby our nature was reconciled unto God by the death of his Son, without any condition or qualification wrought in us: or Actuall, which he calleth, the recon­ciliation of our persons, or consciences, and saith, that it is wrought within us, although not by our own power.

Now he understandeth hereby nothing else, Reconcil. of man to God. pag. 51. but (that I may use his own words) the manifestation of Gods re­conciliation to us, and of the reconciliation of our na­ture to God in Jesus Christ. But surely, not only our na­tures, but our persons are reconciled to God by the death [Page 38] [...] [Page 39] [...] [Page 40] of Christ. Heb. 9.14. Yea the blood of Christ (as the Apostle saith) doth purge our Consciences from dead works, to serve the li­ving God: because Christ by his death hath purchased, not only the pardon, but the purging away of our sinful corruptions. By Christs death then we are reconciled to God in regard of merit: but we are actually reconciled unto God, when by Faith we do receive Christ, and do apply his merits unto our souls. Of the former the Apo­stle speaketh, 2 Cor. 5.19, 20. viz. Rom. 5.10. Eph. 2.16. when he saith, God was in Christ reconciling the world unto himself; and in the other places alledged by Mr. D. Of the latter, when he saith, We pray you in Christs stead, that ye be reconciled unto God. Now how the former can be said to be Original, and the Reconciliati­on of our Nature, I cannot see, nor conceive; seeing it was wrought for us by Christ without us, and is not ori­ginally neither propagated to us, nor inherent in our Na­ture, as Original sin is.

Again, what reason hath he to call the manifestation of our Reconciliation to our consciences, by the name of actual Reconciliation? For though nothing doth appear, or shew it self unto us, until it doth actually exist. Yet many things do actually▪ exist, and have being, though they are not presently discerned of us.

SECT. II. Objections answered.

Object. BUt saith Mr. D. We were never out of Gods favour, he alwaies loved us: by our actual Reconciliation therefore unto God, can be meant nothing else, but the manifestation of Gods Reconciliation to us, and of the Reconciliation of our Nature to God in Christ; and not any actual bringing of us into Grace, and favour with God.

Answer. Hereunto I answer, That although we were never ab­solutely out of Gods love, and favour, to speak of his Love [Page 41] as it is in it self: yet notwithstanding he did not approve of us, but disliked us, and was offended and displeased with us while we continued in our sins; we were in this regard therefore reconciled unto God, until we were converted unto him, and did by Faith lay hold on Christ: even as David, though he alwaies loved and favoured Absolon, yet when he had slain his brother Ammon, was offended and displeased with him, and would not admit him into his presence, until Joab wrought the means of his reconciliation.

But here it will be said, So also did Christ reconcile us unto his Father by his death, Object. therefore we were reconci­led before we did believe in Christ.

It is true, we were reconciled to God, by his death, Answer. 1 quoad meritum, vel quoad pretium redemptionis et reconci­liationis nostrae, in regard of the merit, or price of our Re­demption and Reconciliation; but we are not actually reconciled until by Faith we do believe in Christ, 1 John 5.11, 12. and are united unto him. For he that hath the Son hath life, but he that hath not the Son hath not life, but the wrath of God abideth on him. And hereupon it was, that St. Paul accounted all he had, but as dung that he might win Christ, Phil. 3.8. Math. 17.4. and be found in him. For why, Christ is the beloved Son of the Father, in whom it is that he is well pleased with us. As long therefore as we are out of Christ, and remain in our sins, we are liable to Gods displeasure, and there­fore had need to be reconciled unto him. For though God loveth us ab aeterno, from everlasting, amore compla­centiae, with a love of complacencie and delight, secundum intuitum praedestinationis suae, that is, as he beholds us, ju­stified and sanctified in his Decree of predestination; yet being considered as we were of our selves, when we re­mained in our sins, and were aliens from Christ, he could take no pleasure in us.

If this answer do not give full satisfaction, then I say Answer. 2 further, that although God loves his elect eternally, yet he suspendeth the saving effects of this his love towards them, until they do believe in Christ. In that regard there­fore [Page 42] they may be said to be reconciled unto him, when they are converted and do believe, because he then taketh off this suspension, by working in them the saving effects of his love, and not only declaratively. For first, God works these effects in them, and then by them declares and manifests his Love unto them, and assures them thereof.

Answer. 3 Lastly, Though God loved us eternally, as we were elected of him, in his eternal Decree of Predestination, that is, in regard of the felicity and happiness, which he alwaies intended us: notwithstanding we were by God in his word bound over unto eternal punishment, and condemnation for our sins, while we lived in them; but when we did return unto God, and believe in Christ, then we were justified, and absolved from our sins, and from the sentence of condemnation, and consequently were actually reconciled unto God: for there is no reall difference between the justification and reconciliation of a sinner. When a sinner by Faith in Christ obtainerh pardon of his sins, then he is reconciled to God. St. Paul therefore useth the words justification and reconciliation promiscuously, Rom. 5.9.10. and indifferently, as importing the same thing, being justified by the blood of Christ (saith he) we shall be saved from wrath through him: This he proveth thus, for if when we were enemies we were reconciled to God by the death of his Son, (where, you see he putteth reconciled for justified, implying there is no real difference between them) much more being reconciled we shall be saved by his life. See this pro­ved after­wards Que­stion 6. Now we are not actually justified from the sentence of condemnation, which God in his word hath denoun­ced against us for our sins, until we do believe in Christ. It follows necessarily therefore, that we are not actually reconciled unto God until we do believe in Christ, and are united unto him.

SECT. I. Pro [...]ed by Scripture, that we are actually justified by Faith.

IT is not denied by any that we are justified ab aeterno from all eternity, in Gods eternal Counsel and De­cree: but so are we also eternally sanctified and glory­fied.

The Question is, Whether we be not actually justified? Or, whether our sins do not remain upon record against us, until we do believe in Christ? Doubtless the Scrip­ture every where avoucheth that we are justified by Faith in Christ?

St Paul affirmeth, that the Scripture, that is, of the old 1 Testament saith, Abraham believed God and it was imputed to him for righteousness. Where the Apostle telleth us, Rom. 4.3. whom they are to whom God impu [...]eth righteousness, that is, Believers. It is false therefore that Mr. D. saith [Page 46] that men are justified by God before they do believe.

2 St. Paul also telleth us, That he counted all things he had but as dung that he might win Christ, & be found in him, not having his own righteousness which was of the Law, Phil. 3.8, 9. but that which is through the Faith of Christ, the righteousness which is of God by Faith.

In these words, St. Paul giveth us to understand, that there was a time when he was not in Christ, for otherwise, why doth he say, that he accounted al things but dung that he might win Christ and be found in him, if he had been in him already. And he here teacheth also, that this be­nefit did accrue unto him by being in Christ, that where­as he was of himself a sinner, as we all are, it was by Faith in Christ only, that he came to be righteous before God. For why doth he say, That the righteousness which is of God is through the Faith of Christ, and by Faith? but because we are made partakers of this righteousness to our justification before God by Faith in Christ, and not otherwise.

3 Those words of the Apostle also do fully confirm this, VVe who are Jews by nature, Gal. 2.15, 16. and not sinners of the Gentiles, knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ that we might be justified by the Faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified. Hence I do reason thus, In the same sense that the Apostle denieth justification to works, he attributeth it to Faith. This is evident, because he maketh a manifest opposition between justification by the works of the Law, and by Faith in Christ. But he de­nieth us to be justified by works before God, and not de­claratively to others, or to our own consciences. On the contrary therefore, when St. Paul saith, that we are justi­fied by the Faith of Christ, his meaning is, that we are ju­stified actually and before God by Faith, and not declara­tively only to our own consciences.

4 Again, I do reason thus, Without Christ there is no [Page 47] remission of sins, Eph. 1.7. 1 John 1.7. Apoc. 1.5. But men before they believe, are without Christ, Eph. 2.11.12. Therefore before they believe, their sins are not par­doned, or, which is all one, before they believe, they are not justified, nor absolved from their sins.

Moreover St. Paul teacheth us. Acts 26.18. that we 5 receive forgiveness of sins by Faith in Christ, not before, but after our conversion. For so he saith, that God sent him unto the Gentiles to open their eyes, and to turn them from darknesse to light, and from the power of Satan to God, that they might receive forgiveness of sins, and inheritance amongst all that are sanctified by Faith in Christ. Hence I infer, that they were not justified and absolved from their sins, before they were enlightened and believed in Christ, even while they walked in darknesse, and were under the power of Satan. For what needs the Apostle to say, that he was sent to turn them from darkness to light, that they might by Faith receive forgiveness of sins, if they had had it before?

Like hereunto is that of St. Peter, Be it known unto 6 you men and brethren, Acts 13.3. that by this man (by Jesus Christ) is preached unto you the forgiveness of sins, and by him all that believe (not any before they believe) are justified from all things, from which you could not be justified by the Law of Moses. For the Law justifieth none, but con­demneth all that do not in all things observe it, Deut. 27.26. From which condemnation (as St. Peter here teacheth) they are not absolved and freed, but by Faith in Christ. Now what is this but to say, that we are justi­fied by Faith and not before Faith, or without it?

I may also reason thus, Whosoever is justified, is re­conciled 7 unto God, and through Christ doth please him: For he is that beloved Son of the Father in whom he is well pleased with all that are in Christ, Matth. 3.17. But without Faith, it is not possible to please God, Heb. 11.6. Therefore neither is it possible that any one with­out Faith should be justified.

8 Again, there is no remission of sins to be had without repentance; for our Saviour hath joyned remission of sins and repentance together. He telleth his Disciples, That repentance and remission of sins should be preached in his name amongst all Nations, Luke 24.47. And Peter also saith, That God hath exalted Christ with his own right hand, to be a Prince and a Saviour for to give repen­tance to Israel and remission of sins, Acts 5.31. To whom also hath God promised remission of sins? Verily not to those that do live in sin, but that do leave their sins, and return unto GOd, Ezek. 18.21, 22, 23, 24. Pardon of sin therefore, or, which is all one, justification and abso­lution from sin, is not to be had until a man do repent and become a new man.

But what need I to heap up any more testimonies, or 9 to use any more reasons, seeing St. Paul shutteth up his disputation of justification in these words, Therefore we conclude that a man is justified by Faith without the deeds of the Law, Rom. 3.28. It will not serve M. D.'s turn to say, That Pauls meaning is, that we are justified declara­tively to our own consciences by Faith only, and not by works. For St. Peter who spake by the same Spirit that St. Paul did, teacheth us, That by the constant practice not only of Faith, but of other vertues and good works also, we are to make our Calling and Election sure, 2 Pet. 2.10. that is, to our own souls and consciences. Conse­quently therefore, by the same works may also be as­sured in our consciences of our justification before God, and of our reconciliation to his Divine Majesty. For he that is assured of his Election, and of his effectual Voca­tion, is assured of his justification and salvation. Mr. D. therefore setteth a false glosse upon St Pauls words, when he saith, that his meaning is not that we are actually ju­stified before God by Faith only; but declaratively to our own consciences: for thus are we justified by other Ver­tues, as well as by Faith.

SECT. II. Mr. D. his Objections answered.

ALL these plain Testimonies, and many more Mr. D. thinketh to avoid and put off, by saying, that we were justified actually by Christs righteousness before we did believe, even at that very time, when he suffered his bitter Passion, and bare our sins on his Body on the Tree, and that therefore (as I intimated before) the Scriptures which say we are justified by Faith, must be thus under­stood, That Faith justifieth declaratively, that is, that our Faith declareth, and maketh it evident unto our consci­ences, that our sins are forgiven, and that we are justified before God. But the Scriptures (as I have shewed) do speak so plainly, that they will not suffer themselves thus to be wrested. Notwithstanding, he goeth about to prove this his exposition, by these Arguments following. Object. Confer. p. 14. Rom. 4.5. Rom. 5.10.

1. That the Act of our Faith is a Consequent of our justification, and not an Antecedent, is plain. For God justifieth the ungodly. And we were reconciled to God by the death of his Son, when we were enemies. Now (saith he) Believers cannot be called enemies, but friends. But we were reconciled when we were ene­mies.

The answer hereunto is easie, to wit, Answer. That we were ungodly and so enemies, antecedenter ad reconciliationem nostram, that is before we were reconciled, but not when we did actually believe. The Apostle therefore in these words of his, denotat tatum terminum (à quo) istius reconci­liationis, non terminum (ad quem), that is, And so spea­keth in the same sense as Isay doth c. 3. when he saith, The lame man shall leap as an Hart, and the tongue of the dumb sing, which as Chamier saith, must be understood, in sensu diviso, non in composito. he sheweth what manner of persons we were before we were reconciled to God, not what we are being reconciled. He speaketh [Page 50] therefore in the same sense, as our Saviour doth when he saith, Math. 11.5. the lame walk and the deaf hear. The meaning whereof no man will conceive to be that the lame, still continuing lame, did walk, and that the deaf still conti­nuing deaf, did hear: but that those who formerly were lame and deaf, being cured by Christ, did go and hear.

And even so in like manner when the Apostle saith, that God justifieth the ungodly, and that we were reconciled to God by the death of his Son, when we were enemies; the meaning is not, That the ungodly remaining ungod­ly, are justified, or that any are enemies to God after they are actually reconciled unto him: but that we who by nature and of our selves were ungodly, and therefore ene­mies, were justified from that ungodliness of ours, and reconciled unto God when we believed in Christ.

Objection. But (saith he) We were reconciled to God by the death of his Son, & Christ bare our sins in his body on the Tree. Remission of sin therefore, is even as ancient as satisfacti­on for sin, and at what time Christ Jesus taketh our sins upon himself, at the same time are the persons of Gods Elect, just before the tribunal of Almighty God.

Answer. Hereunto I answer, That we were reconciled to God by the death of his Son meritoriè, that is, in regard of merit; but are not actually reconciled, until we do by Faith re­ceive Christ & apply the merits of his Passion to our souls. In the same sense is Christ said to bear our sins on his Bo­dy on the tree, that is, the punishment of our sins, whereby he purchased the pardon of them. It doth not follow therefore, neither from these, nor from any other the like sayings, that actual remission of sins, is as ancient as satis­faction for sin; nor that the persons of Gods Elect, were just before the Tribunal of God at the same time, when Christ Jesus took our sins upon himself. Mr. D. there­fore doth indeed wrest those places of Scripture, which speak of the actual performance of the price of our Re­demption, when he alledgeth them to impugn actual re­mission of sins by Faith.

Another of his Objections is this. Object. Confer. p. 15. They that are in­grafted into Christ Jesus, are justified: but we must be ingrafted into Christ Jesus before we can believe, there­fore we must be justified before we can believe?

What force, and what strength, there is in this reaso­ning of his, I will request him to consider by the like. Answer. They that are ingrafted into Christ Jesus are holy, for so are all his members; but we must be ingrafted into Christ Jesus before we can believe: therefore we must be holy before we can believe. Will he say, that this is rightly concluded from the premises? No, he must not; for he telleth us, that holiness cannot go before Faith, but must follow it. But to answer his Argument, Confer. p. 21. When he saith, They that are ingrafted into Christ Jesus are ju­stified; But we must be ingrafted into Christ Jesus, before we can believe. If here he do understand priority of time, I deny this Assumption of his. For at the same time that we are ingrafted into Christ, we receive power from him to believe.

Again, seeing Christ is offered unto us in the Promises of the Gospel, How can we be made partakers of Christ, if we do not by Faith believe and receive those promises? To say nothing, that to be ingrafted into Christ, is no­thing but to believe in Christ. For God by working Faith in us, doth ingraft us into Christ. I deny there­fore his minor Proposition, for we are not ingrafted into Christ at all, untill the Spirit hath wrought Faith in us.

He alledgeth, That the effects of righteousness is Assu­rance: but to what purpose I know not, Obiect. Esay 32.17. unless it be a­gainst himself. For if righteousness do alwaies bring as­surance with it of Gods Love & favour, or of the forgive­ness of sins, and of our justification, then it cannot be said that we are assured of our justification only by Faith, as he teacheth.

Afterwards I finde him reasoning thus, St. Peter saith, Object. That Christ bare our sins in his own Body on the tree, that we being delivered from sin might live in righteousness. 1 Pet. 2.24. St. [Page 52] John tells us, John 1.29. Christ takes them away. Behold the Lamb of God that takes away the sins of the world. If the justice of God hath laid allour iniquities upon his back, hath not his mercy taken them from us? If the Lord Christ did take them away, then they are no more.

Answ. For answer hereunto, I say first, That they are taken away, and are no more, in regard of any satisfaction to be performed by us; for so Christ bare them, and took them away, as I have shewed before.

Again, I do here further add, That the persons of whom both St. Peter and St. John do speak in these words, are Believers. Christ bare our sins, that is, ours who be­lieve in him: for of them St. Peter speaks, and to them he wrote this, and not to infidels. So also when St. John saith, Behold the Lamb of God that taketh away the sins of the world. By the world here, he meaneth all those throughout the world both Jews, and Gentiles, that do believe in him, and receive him for their Saviour in the same sense as St. John the Apostle speaketh, when he saith, If any man sin, we have an advocate with the Fa­ther Jesus Christ the just, 1 John 2.1. and he is the propitiation for our sins, (ours of the Jewish Nation, or of the Israelites who do believe in him) and not for ours only, but for the sins of the whole world; that is, of all both Jews and Gentiles, that do believe in him throughout the world.

SECT. III. An Objection answered.

I Have done with Mr. D. And must now essay if I can give satisfaction to a stronger reason than any of his, which I finde alledged by an acute and learned Divine, for whom I am no fit match. Ʋindic. Gra. Lib. 1. Sect. 4. For thus doth he reason, Justificatio est actus Dei immanens, non transiens, that is to say, an internal, not an external Act of God, est ergo aeter­nus, non temporaneus, it is therefore eternal, and not done [Page 53] in time, as the outward works of God are. Whereupon he inferreth and concludeth, that when the Scripture saith, We are justified by Faith, the meaning hereof is, that we are justified by Faith in tribunali conscientiae, that is, that God when we believe in Christ justifieth us in the tribunal which be setteth up in our own souls, and consciences, but that otherwise we were justified ab aeter­no apud Deum, eternally with God. But methinks this exposition of his quite overthroweth the Doctrine of ju­stification by Faith, as it is taught by the Protestants. For the Protestants Doctrine is,

First, that our justification is, actus individuus, an in­dividual act, that is, accomplished all at once, in one and the same instant.

Secondly, quòd non admittit majus et minus, that it is not increased nor diminished by degrees, as our sanctificati­on is. But this justification is not any such indivisible act. For frequent and ordinary experience sheweth, that those who are. Believers and in the state of grace, yea, excel­lent Christians otherwise, are somtimes confident that their sins are pardoned, and that they are in Gods favour; and, at other times, though they rely still upon God, for the pardon of their sins, and for salvation by Christ, yet they cannot say, that they are pardoned.

In a word, the Children of God, have sometimes a greater, sometimes a lesser assurance of the pardon of their sins, and of their salvation, and sometimes hardly any at all. The reason whereof in many of them, is me­lancholy abounding, which depraveth the fancy, depres­seth the heart, and alwaies raiseth fears in opposition, contrary to that which a mans heart is set upon, and which it most desireth. Somtimes again, the Faith of the Believer, is assailed with strong, strange, and hideous temptations, which deprive him of that assurance, which formerly, he had, or were it not for these temptations, would have. And sometimes also weakness of judgment in those whose hearts are upright with God, is a great cause, why they cannot lay hold of that comfort which [Page 54] belongeth unto them. Now if we shall say, that a man is justified by Faith, when his Faith doth declare and evidence unto his conscience that his sins are pardoned, then we shall exclude some of these good Christians from the state of justification, and of others of them we shall say, contrary to the common tenent of Protestants, that they are sometimes more, and sometimes lesse ju­stified.

Object. But how then shall we answer the aforesaid Reason, which is alledged to prove the eternity of the justificati­on of Gods Elect?

Answ. I answer it thus, That the Decree indeed of justifying, or absolving Believers, is an immanent and eternal Act of God. Thus they are justified ab aeterno in mente Dei, eternally in Gods counsel, or in Gods mind and purpose, even as those that are arraigned in Courts of justice here in this world, are acquitted, or condemned in animo et mente judicis, in the Judges mind and decree or deter­mination, before he passeth sentence of judgment upon them. But they are not actually judged, until this sen­tence is pronounced, and published. Now the same is to be said concerning the actuall justification of those that do believe in Christ. For justification, as the Pro­testants do prove by the Scriptures, est vocabulum forense, is a judicial term, and therefore is to be taken, in sensu forensi, in a judicial sense. It importeth therefore an ex­ternal judicial act of God, that is to say, his pronouncing or publishing of sentence of judgment. For then is a Judge said to judge him that is arraigned before him, when he giveth either sentence of absolution, or con­demnation upon him: and even in like manner, God the judge of all the world doth justifie those that believe in Christ, by passing sentence of absolution upon them, and condemneth all unbelievers, and ungod y sinners, by giving sentence of condemnation against them.

Object. But it may be, you will say unto me, It is true, Christ at his coming will judge the quick, and the dead; but [Page 55] where doth he now passe sentence, either of absolution, or condemnation upon any, that they may be said to be judged by him?

I answer, that he doth this in his word, Answ. in verbo Evan­gelij where every true believer may find himself already justified from his sins in scriptis (as the Lawyers use to speak) sententia finali, with such a definitive sentence, as shall stand for ever, and never be revoked, but confirmed by Christ at the latter day.

This answer offered it self unto me long since, when I read the former Objection, and I have found since, that it was no new invention, or device of mine own, but the old Protestant Doctrine. Zanch. de attributis Dei lib. 4. cap. 2. q. 6. For thus writeth Zanchi­us, a learned, judicious, and an ancient Protestant This grace whereby we are justified before God, data fuit ab aeterno, was given us from all eternity, because he loved eternally in Christ, and made us accepted unto himself in him, as the Apostle saith to the Ephesians. Notwith­standing we are not reipsa, really justified by his grace, but when we do by Faith apprehend it. For neither is the arraigned person said to be absolved, that is, justified, (though the Prince have decreed that he shall be absol­ved) until the arraigned person himself, hath heard the voice of absolution, and hath assented thereunto. When we hear the voice of the Gospel, we hear the voice of ab­solution; when we assent thereunto, we do reipsa, really or indeed receive absolution, or are justified. There­fore the Apostle when he speaketh of this grace, as we are justified thereby, doth not name only grace, but joy­neth Faith with it, as it is every where manifest in his Epistle. Thus hath the most learned and judicious Zanchius opened this matter.

I have also of late (since I penned this) met with a Treatise of learned Mr. Rutherfurth, The Trial & Triumph of Faith, p. 62. wherein I find that he fully accordeth with Zanchius: his words are these, ‘Justification is a forinsecal sentence, in time pronoun­ced in the Gospel, and applyed to me now, and never while the instant now that I believe: it's not formally [Page 56] an act of the understanding to know a truth concern­ing my self, but it's an heart-adherence of the affection to Christ as the Saviour of sinners, at the presence of which a sentence of free absolution is pronounced. Suppose the Prince have it in his mind to pardon twenty malefactors, his grace is the cause why they are pardoned; yet are they never in Law pardoned, so as they can in Law plead immunity, that is. until. while they can produce their Princes Royal sealed pardon.’ Thus far Mr. Rutherfurth.

Mr. GatakerTwo other learned Divines also, whom I have lately read, do thus answer the former Objection, they say, ‘That justification is not an Act immanent and eter­nal in God; Mr. Ball in his Treatise of Faith. p. 89. but transient and in time, inferring some change in the person justified, not physical, but mo­ral & in respect of state, whereby it comes to passe, that the person is in another condition and account then he was before.’

This answer, I conceive is the same in sense with the former. For I demand, What change of estate is there in him that is justified? (I mean not as he is also sancti­fied, but as he is justified) but this, that whereas before he was guilty of eternal damnation, and bound over to eternal punishment for his sins, he is now absolved from the guilt of his sins, and from the sentence of condemna­tion? But where is he thus absolved now, and was not so before? Profecto non in mente Divinâ, certainly, not in Gods mind and purpose, for God is unchangeable. I would gladly therefore be taught and informed, where this is done any where else, nisi in verbo Evangelii? But by Christ in his Gospel. For although Christ do by his Spirit absolve the Believer in foro conscientiae suae in his own conscience: yet hereby he is not justified before God, but in his conscience assured of his justification, as hath been before declared. See Mr. Baxter, who (I think) hath excellently unfolded this matter in his Apho­rismes of justification.

SECT. IIII. Two Reasons more, proving that we were not justified ab aeterno.

BY this that hath been said, I suppose, this matter is sufficiently cleared: but were it so that a satis­factory answer could not be readily given to such intricate doubts, and difficulties in such high myste­ries, as this is, Communem tamen Protestantium doctrinam, relinquendam, et repudiandam non esse, judicarem, I would judge, that it were not good hereupon to depart from the common received doctrine of the Protestants, that is so well grounded on the holy Scripture.

For, besides all the former testimonies that I have al­ledged, St. Paul reckoning up the several links of the golden chain of our salvation, and setting them down in order, doth not rank our Justification with our Electi­on; but placeth it after our Vocation: for so he saith, whom God hath predestinated, them he hath called; whom he hath called, them he hath justified; whom he hath justifi­ed, them he hath glorified. Now it is certain, we are called in time, non ab aeterno, not from everlasting. It followeth necessarily therefore, that we were not eternally justified, but at that very time, when being effectually called, we did believe in Christ. For as the Apostle here informeth us, objectum justificationis adaequatum sunt vocati, the called of God, (that is, effectually by his spirit ingrafting his word in their hearts) are the adequate object of justi­fication, that is, all such, and only such called ones doth God justifie. 'Tis evident therefore from these words of St. Paul, that none are actually justified until they are called.

The force of this Reason will not be avoided by say­ing, That St. Paul speaketh here of a declarative justifi­cation, or of justification, not as it is really acted, Object. but on­ly as we are by Faith assured of it.

Answer. Fo [...] saint Paul speaketh here of things as they are in themselves, not of the bare manifestation of them; of re­al predestination, real vocation, and real glorification, and therefore also of a real justification.

Again, in this golden Chain of our salvation, predesti­nation is the first Principle, or first cause of it, glorificati­on is the end or consummation of it, and the means by which we do proceed from predestination to glorificati­on, are our vocation and justification. Whence it fol­loweth, that the Apostle speaketh here of a real justifi­cation; for the manifestation thereof unto a Believers conscience, is no necessary means of his salvation. A ve­ry hard and harsh sentence it would be to say, That none can possibly be saved, who is not assured of his salvation, by having it made evident to his conscience, that his sins are pardoned, and that he is in the state of grace. A more comfortable, and truer assertion it is to say, that every one, though he be never so much terrified, and troubled in his mind with doubts and fears, shall yet be saved, if he do cast himself upon Christ, and constantly rely upon him for salvation, according to the gratious Promises in the Gospel: For blessed is every one that trusteth in him. Psal. 2.12.

2 Lastly, That I may adde one Reason more, The op­position which St. Paul maketh between the Corinthians former estate while they lived in sin, and their estate since they believed, plainly proveth that Justification go­eth not before, but after Faith. Such (saith he) were some of you, that is, spotted and polluted with those vile sins, which he had before mentioned, but ye are sanctified, but ye are justified: they were not therefore justified before, no more then they were before sanctified: for of both these he speaketh alike; neither will there be any reall opposition, between the Corinthians estate before and af­ter their calling and conversion, unlesse we shall say, that as they were really adulterers, idolaters, &c. and not on­ly in outward appearance; so now, after they were con­verted and did believe, they were really and actually [Page 59] justified, as well as sanctified, and not declaratively on­ly to the conscience, or eternally only in Gods Decree.

SECT. V. Another Objection answered.

LOng after I had finished this Treatise, a Souldier that quartered with me, in a calm conference, that we had together, reasoned thus against me, to prove that men are justified before they do believe, even from ever­lasting. St. Paul saith, VVho shall lay any thing to the charge of Gods Elect? It is God that justifieth, that is, the Elect. But men are elected before they do believe, there­fore they are justified before they believe.

To the Major proposition, to wit, That God justifieth the Elect,

I answer, that all the Elect are actually justified, not as soon as they are elected, but in that time, and after that manner as God in his Decree of Election hath de­termined & set down, that is, when they do believe, as St. Paul explaineth himself in the words following, where he first moveth another Question like to the former, saying, VVho shall condemn? And then he answereth, It is Christ that died, yea rather that is risen again, who also sitteth at the right hand of God, and maketh intercession for us, [us believers.] And then he asketh us again, VVho shall separate us from the love of Christ? us, he meaneth, who do believe in Christ, and are his members. Thus he useth these two words indifferently, Elect and Us, as ex­pressing the same persons, and so giveth us to understand, that when he saith, VVho shall lay any thing to the charge of Gods Elect? It is God that justifieth, he speaketh of the Elect as they are Believers, in the same sense as he said before, those whom he did predestinate, them also he called, and whom he justified, them also he glorified; not that they were actually called, as soon as they were predestinated; [Page 60] or glorified, as soon as they were justified. But either, because they were so apud Deum with God, to whom all things are present. Or else he saith not, whom he hath predestinated, them he will call; & whom he hath justified, them he will glorifie: but he hath called, he hath glorified them, because they shall in the due time, appointed by God, he as certainly called and glorified, as if they were so already. And even so in like manner, when the Apostle saith, It is God that justifieth the Elect, he speaketh thus, because of the certainty of their justifi­cation.

SECT. VI. The Objections of the most Learned Chamierus an­swered.

BEing put in mind by a worthy friend of mine, that the most learned Chamierus (who by his acute, ela­borate and most excellent works and writings, hath ve­ry well deserved of the Church of God) doth oppugn the former Doctrine of actual justification by Faith in Christ; I have thought good in the last place, to examine those things that are asserted, & objected by him, against that which is most commonly taught, and professed by other Protestant Divines.

Object. First, He teacheth, That a man must be justified be­fore he can be loved of God: Whence it will follow, That seeing Gods love to his Elect is eternal, they are justified therefore not in time, but from everlasting; and therefore, before they do know Christ and believe in him. Now that God loveth none but those that are ju­stified, he endeavoureth to prove by divers Reasons. First, Panstrat. de justif. he argueth thus, Paul testifieth, That God loved us even then when we were enemies. Now this cannot be without imputation of righteousnesse, for it cannot [Page 61] be imagined, that God should love any sinner, as he is a sinner; But when we were Gods enemies, and as yet did nothing that was good, we were only sinners, secun­ [...]um inhaerentiam, according to inherency, or inherently: therefore we could not be loved of God.

But say I secundum essentiam, Answ. according to the essence of our humane nature, wherein sin is inherent, we were the creatures of God. It followeth not therefore as the learned and most worthy Chamier would have it, that God loved us meerly as sinners, but as his creatures. As a father redeemeth and releaseth his riotous son out of prison, into which he is cast for debt, non quatenus prodigum, not as he is an unthrift, but as he is his son, whom he loveth, though he hate his vice. This most learned man therefore, did not so well confi­sider of the Matter when he said Monstra sibi fingunt, they feign monstrous conceits to themselves, who say that sin­ners who are just neither by their own, nor by anothers righteousnesse are loved of God, that is, meerly as sin­ners, than which nothing can be devised more abhorrent to divinity. This is true indeed, if we should be com­pelled and inforced by our Doctrine to say, that God lo­veth sinners, as sinners: but it driveth us not upon any such rocks. We are not necessitated therefore to grant his Conclusion, which is, There was need of this imputed righteousness, preventing whatsoever good can be in us, that is, as he meaneth, that we might be lo­ved of God before we were and had my being, even from eternity. For if imputation of righteousnesse, do pre­vent whatsoever good can be in us, then it must needs prevent, and go before Faith. And so it will follow, that our justification is an immanent and an eternal Act of God, which this learned Divine will have in Gods consideration to prevent his loving of us. But, that it is no such immanent Act, is proved afterwards.

I find this great learned Divine in another place rea­soning thus, De Sola fide justificante, lib. 22. c. 8. to prove that God loveth none but those that are justified & have their sins forgiven them by him, [Page 62] Dilectio Dei opponitur odio, &c. Gods love is opposed unto hatred.

Object. But Gods hatred is for the guilt of sin, Therefore so long as a man is guilty of sin, so long must he needs be hated of God. If therefore he whom God loveth, must not be guilty of sin, and there is none but he is guilty of fin unless sin be pardoned & remitted unto him, that is, unless he be justified. Hence he leaveth it to be inferred and concluded that a man is not loved of God until he is justified.

Answer. Here are many Propositions linked together which I shall examine in order. And first, whereas he saith, Gods love is opposed to hatred, To this I answer, That Love and hatred in God, as also the rest of his Attri­butes, are the same single and undivided essence of God: they are not therefore opposite as they are in God, but in their Effects, or in their Objects in quibus contrarie ope­rantur, in which they work those things, which are con­trary one to another. For example justification and con­demnation are opposite Effects of Gods Love, and of his hatred. But it doth not follow hereupon, that because God damneth none but obstinate sinners whom he ha­teth, that he loveth no man unlesse he be first justified from his sins. For though God doth not condemn any, nor hate any but for their sins; yet he doth gratis freely justifie, as many as he justifieth through his grace, with­out any merits of theirs; yea, contrary to the merit of their sins, as St. Paul teacheth, Rom. 3.23, 24. And this in­deed the most Learned Chamier not only acknowledgeth, but abundantly confirmeth by most valid testimonies of holy Scripture. Probat enim justificationem effici per cha­ritatem Dei, tanquam efficientem causam. For he proveth that our justification is through the love of God, as the efficient cause thereof, After that the kindness, & love of God our Saviour toward man appeared, not by works of righteousnesse which we have done, but according to his [Page 63] mercy he saved us, Tit. 3, 4, 5. God commendeth his love to us, that whereas we were yet sinners, Christ died for us, Being justified therefore by his blood, we shall much more be saved now by his life, Rom. 5. Seeing these things are thus alledged and delivered by Chamie­rus himself, I wonder that he could so far forget himself, as after a few lines to say, Deum non amare aliter nisi re­missis peccatis, that God doth not lo [...]e us, unlesse our sins be first forgiven us. For if it were so, How could Gods Love be said to be the efficient cause of our justifi­cation. For sure I am, he will not say, Causam effectu suo posteriorem esse, that the Cause is after its Effect.

In the next place, whereas he saith, the hatred of God is for the guilt of sin, therefore as long as the guilt of sin remaineth, so long must we needs be hated of God. I grant, that God hateth none but for sin: but it doth not follow hereupon, that every one is hated of God, as long as the guilt of his sins doth remain. For then seeing the guilt of sin in all the Elect, doth go before the remis­sion thereof, ( Quod enim non est, non remittitur, for that which is not, cannot be said to be forgiven) it would fol­low, that the Elect themselves, as well as others, were once hated of God, and not beloved of him: whereas the Lord himself saith, That he loved them with an ever­lasting love, Jer. 31.3. Thus then it is; God hateth sin in all, yea in the Elect themselves: but he pitied their persons, and loved them from all eternity, as they were his Creatures, and, out of this his love, provided for them a Saviour.

Whereas then this most worthy Divine, concludeth thus, If therefore it behoveth him whom God loveth, not to be guilty of sin: but there is no man but he is guilty of sin, unlesse his sin be pardoned and forgiven him, that is, unlesse he be justified, and so leaveth it to be inferred, that we must be justified before we can be loved of God; That which I have said already, doth suf­ficiently manifest the inconsequence hereof. Where­unto this I add further, that where thre is alike guilt, we [Page 64] cannot alwaies infer a necessity of like condemnation. As for example, a Soveraign Prince, or King, when ma­ny of his Subjects are risen up against him in rebellion, and are all alike guilty of death, doth of his mercy and free grace, pardon some of them: but others he as free­ly maketh examples of his justice, for terrour unto the rest of his Subjects, and causeth them to be put to death. Even thus it is in this present case: for whereas all of us for our sins have deserved eternal death, God of his grace converteth, absolveth, and justifieth some, and others he leaveth in their sins, and condemneth them according to their demerits. Thus Gods love, or his grace, is the cause of our justification, and not our justification the cause of Gods loving us, as hath been shewed before, and shal now by Gods grace be further proved, tum ex concessis Chamieri, both from that which Chamier granteth and delivereth for truth; and from other places of Scripture, beside those which I have already produced.

Lib. 22. cap. 12. de sola fide justifi­cante. Mat. 26.28 Mors Christi est vera causa justificationis, saith he, The death of Christ is the true cause of our justification. And this indeed is most truly spoken of him; for our blessed Saviour himself telleth us, That he shed his blood for the remission of our sins. Now, how is this to be understood, but that he shed his blood to purchase the pardon of our sins? Eph. 1.7. For thus St. Paul also saith, that we have redemption through his blood, even the forgivenesse of our sins. And St. John likewise saith, that the blood of Christ cleanseth us from all sins. 1 John 1.7. Now, what is this, but for him to say, that the forgiveness of our sins, is an effect of Christs blood which he shed for us? Or, that I may speak in Chamier's words, that Christs death is the true cause of our justification.

Now from hence, I do first inferr, that our justificati­on cannot be the cause why God loveth us. Quicquid enim est causa causae est causa causati; For whatsoever is the cause of the cause, is also the cause of that which is caused by that cause. Now Gods love was the cause why he sent his Son to be a propitiation for our sins. [Page 65] 1 John 4.10. Our propitiation therefore, and conse­quently our justification, which is therewith necessarily connexed, or which is involved in it, Rom. 3.25. cannot be the cause of Gods love, for then Gods love should both be the cause and the effect of our propitiation and justification by Christ.

Again, if Christs death be (as it is indeed) the true cause of our justification, then we cannot be actually ju­stified ab aeterno from all eternity. Temporale enim non est causa aeterni, for that which is in a definite time, cannot be the cause of that which hath been for ever. But Christ suffered for our sins, non ab aeterno; sed tempore à Deo definito, not from eternity; but at that time which God had determined, Gal. 4.4. His Passion therefore, either must not be the cause of our justification, or if we shall say that it is, as this most learned Divine, and all other (for any thing that I know to the contrary) do: we must needs grant, that we were not actually justified ab aeterno, from all eternity, but in time.

Lastly, Whereas St. Paul teacheth, Rom. 3.24, 25. that We are justified by the redemption which is in Christ Jesus, whom God hath set forth to be a propitiati­on through Faith in his blood: from hence also it fol­loweth, that our sins are actually pardoned, and we ju­stified from them in time, and not from all eternity. For it cannot be said of our Election (and there is the same reason of every other immanent, and eternal Act of God) that we were elected through the redemption which is in Christ Jesus, as a cause thereof. For our Election is immediatly of Gods grace, and not effected by any external means, or for any external cause, extra Deum without God himself, no more then are opera ulla ejus ad intrà any of his internal acts, or works. For as much therefore, as the Apostle teacheth, That we are justified by the redemption which is in Christ Jesus, whom God hath set forth to be a propitiation through Faith in his blood, unto me it seemeth very evident, that our justification can be none of the immanent and [Page 66] eternal works of God, that are acted altogether within himself.

Object. I know, there are those that do object against this that I have said, those words of St Paul, 2 Thess. 2.13 where he telleth them, That God had from the begin­ning, chosen them unto salvation through sanctificati­on of the Spirit, and belief of the truth. But his meaning is not, That sanctification of the Spirit, and Faith of the truth, were any causes, no nor means of their Election, but of their salvation; as if he should have said, God hath from the beginning chosen you unto salvation, to be en­joyed and possessed of you, by being sanctified by Gods Spirit, and by believing in Christ, as by means leading thereunto. Thus the Apostle, in saying he hath chosen you unto salvation, that is, to obtain salvation by sancti­fication of the Spirit, and the belief of the truth, maketh these means, of their salvation not of their Election. Yea not only the Orthodox Protestant Divines, but Popish Doctors also do thus expound these words of St. Paul, amongst whom Estius commenteth thus upon them. The effects of Gods Election, ordained unto salvation are hereby signified; as if he should say, God hath cho­sen you; or hath taken you unto salvation, by means thereunto allotted, to wit, through sanctification of the Spirit, and Faith of the truth. Theophylact also (alledged by him) thus expoundeth these words, God hath from the beginning, that is, from eternity, chosen you unto salvation through sanctification of the Spirit, that is, (saith he) he hath saved us in sanctifying us by the Spirit. Thus our salvation is by means, but our Election is the immediate work, or act of God whereof there can no cause or reason be given, nisi bene placitum Divinum, but Gods own gracious good pleasure.

This that I have thus taught, is the Doctrine of the most Orthodox Divines. I cannot therefore but wonder, what should move the most illustrious Chamier to say, quòd amari mereamur à Deo per imputationem justitiae Chri­sti, et quôd inde diligamur, et destinemur vitae aeternae, that [Page 67] we deserve to be loved of God through the imputation of Christs righteousnesse, and that thereupon we are beloved and allotted, or elected unto eternal life. This, I say, seemeth unto me, a most strange assertion: for hence it would follow, that Gods Love and his Election, were not free, or altogether gratuitous. But God speak­ing unto his Church and people saith dilexi te gratis, I have loved thee freely. And St. Paul teacheth, that God hath predestinated us to the adoption of sons by Jesus Christ, according to the good pleasure of his will. The same Apostle also saith, that the Election of Gods people, is of grace.

Now merit and free love and grace cannot stand together. Christ indeed hath merited all the saving ef­fects of Gods Love: at, dilectio ipsamet Dei est gratuitae, but Gods love it self is not merited, but free. He loveth us meerly ex beneplacito suo, of his good pleasure. This love of his is the cause why he gave us his only be­gotten Son to work our salvation, John 3.16. This love of his therefore must needs be the cause also of all Christs merits, both of our redemption, justification, adoption, sanctification, and glorification. Neither our justifica­tion therefore, nor any other of these can be the cause of Gods love, if we shall speak properly of his love, and not of some one or other effects thereof. But proceed we to the next thing, wherein Chamierus dissenteth from that which is most commonly taught by other Prote­stants, concerning our justification.

This learned man also teacheth, contrary to the com­mon Doctrine of the Protestants, that there are no pre­parations unto our justification. Now if it were, as he saith, that our justification is an eternal Act of God, this would necessarily follow. But seeing we are not actually justified until we do believe in Christ, and are not ordinarily brought to renounce our selves, and to put the whole confidence of our salvation in Christ, until we be wrought upon, and prepared thereunto both by the Law and the Gospel, as is to be shewed in the next Question: therefore seeing he pro­duceth [Page 68] nothing that I have met with, for confirmation of this his assertion, I will leave the further examina­tion, and sifting of it unto its due place.

And so I come to the last thing, that by the learned Chamierus is asserted in opposition to the common Do­ctrine of Protestants, and that is, That we are not justifi­ed by Faith in Christ: for he speaketh expresly and saith, falsum est fidem impetrare justificationem, It's false that Faith obtaineth justification. For confirmation whereof he reasoneth thus,

If it were so, then Faith should go before our justifica­tion, both in reason, and in time, which may by no means be granted. For Faith it self, is by it self a part of our sanctification; but there is no sanctification, but it is after justification, which in deed, and in nature, is be­fore it. Which is the cause why we do say, that Faith doth no otherwise justifie but relatively, that is, because it hath for its peculiar object the mercy of God, on which it relieth: Now this is that properly that justifieth, as the Church is built relatively upon the Faith of Peter, that is, upon Christ, whom the Faith of Peter confessed.

That I may examine these things in order, as they lie. First, whereas he saith, If Faith should obtain our justifi­cation, then Faith should go before our justification, both in reason, and in time. I deny this consequence, for from hence it followeth only, that Faith goeth before our justification in order of nature, or in reason; but not in time, because a man is justified at the same instant that he layeth hold on Christ, & believeth in him. But he de­nieth, that Faith goeth before our justification in any re­spect at all, & his reason is, because Faith is a part of our sanctification: but there is no sanctification, but it is af­ter justification, which indeed and in nature is before it.

The first of these Propositions, I do willingly grant, that Faith is a part of sanctification: but whereas he as­sumeth, that there is nosanctification, but it is after justification, I cannot assent unto him in this. For many worthy Divines do hold, that sanctification is before ju­stification: [Page 69] their judgment therefore, I might oppose un­to the learned Chamiers, & others that hold the contrary: For the clearing of this matter, I do distinguish of sanctifi­cation, and say, that it is either habitual, and so God doth sanctifie us by infusing holinesse into us; or actual and so we do sanctifie our selves by renouncing the works of sin, and living holily. Of both these Moses speaketh, when he saith, Sanctifie your selves and be ye holy, for I am the Lord your God, and ye shall keep my Statutes and do them, Lev. 20.7.8. for I am the Lord which sanctifie you. When the Lord saith here, Sanctifie your selves and be ye holy; this must be understood of actual sanctification, that is, of holiness that is to be actually performed by us. But whereas the Lord useth this as a reason to stir us up hereunto, [for I am the Lord which sanctifie you] this is spoken of habitual sanctification. For how doth the Lord sanctifie us, but by infusing the habit, or the internal grace of holinesse into us, whereby we are inabled to perform the several acts of holinesse, or to live holily, the effectual excitation of Gods blessed Spirit herewith concurring. But because these words of the Lord, which I have alledged, though they speak of a twofold sanctification, are taken in another sense by very learned Divines, than this that I have given: for confirmation therefore of habitual sanctification, I do alledge those words of St. Paul, 1 Thess. 5.23. where he prayeth, that God would sanctify them wholly, or throughly. And those 1 Cor. 1.30. where he saith, That Christ is made unto us sanctification, See also 1 Pet. 1.2. Now of actual sanctification St. Paul speaketh when he saith, This is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and ho­nour: not in the lust of concupiscence, even as the Gentiles which know not God. Hereof also speaketh St. Peter in that precept of his, Sanctify the Lord God in your hearts. In these, and in other places, the Scripture speaketh of Sanctification both habitual wrought in us by God; him­self, and of sanctification acted, and wrought by us [Page 70] through the assistance of Gods Spirit, exciting us unto holinesse. Whereas then this most learned Divine saith, That there is no sanctification but it is after justi­fication, this is true, if it be understood of actual sancti­cation. For we are first justified by Faith, and then this Faith inflameth our hearts with the love of God, and stirreth us up to glorifie him, and to serve him in holiness and righteousness, according to all his commandements.

Thus the several works of holiness and righteousness, do proceed from Faith, Etiamsi non elicitivè, imperativè tamen, though not elicitly, yet imperatively, Faith stirreth us up unto them. For as St. Paul saith, The end of the com­mandement is love, out of a pure heart, and a good consci­ence, 1 Tim. 1.5. and Faith unfeigned. It is true therefore, that Faith and therefore justification, which is thereby laid hold of, and obtained, is before actual sanctification. For (as this learned man saith well) fides vera est fons et scaturigo omnium bonorum operum in fidelibus. De sola fide justificante, Lib. 22. cap. 12. True Faith is the fountain and source of all good works in the faithful. But I cannot say that there is no sanctification, but it is after justification: for habitual Faith is a part of habitual anctification. Now the infused habits of grace, such as Faith is, are before their acts. If therefore it can be proved, that adulti, or such as are of capacity and understanding, are not justifi­ed without, or before actual Faith, then it will inevitably follow, that there is some sanctification, that is not after justification. Yea, (beside what hath been said already, to prove that we are actually justified by Faith and not without it) methinketh Chamierus himself doth as good as grant it, when he saith, Ʋerum est, proptereà nos factos in Christo justitiam Dei, quòd Christo nos simus incorporati per fidem; It is true that we are therefore made the righ­teousnesse of God in Christ, because we are incorpora­ted into him by Faith. We are not then justified before Faith, or before we do believe in Christ.

Again, this most excellent Divine saith, In adultis fa­temur remissionem peccatorum ab inhaerente justitiâ nunquam [Page 71] sepaerari, We confess, that remission of sins is never sepa­rated from inherent righteousness in those that are grown in years. But, say I, many of the Elect after they have the use of reason and understanding, being well grown in years, do yet live in sin for some time, and do not serve God in righteousness, until he by his grace doth afterward convert them. According therefore to his own Doctrine, it followeth, that justification from sin, at least in adultis, in those that are grown in years, doth not go before Faith; But, saith he. Faith justifieth relativè, as it hath for its proper & peculiar object the mercy of God, on which it relieth. Whence (as I conceive) he would have it inferred, That seeing the mercy of God is eter­nal, therefore our justification is so also, and therefore before Faith.

Now hereunto I answer, that though Christs righte­ousnesse be materialiter the proper object of our justifi­cation, or that which is imputed to us for our justificati­on. Yet I will not deny, bur that Gods mercy conside­red as the internal cause moving God to justify us, may thus be said to be the proper, and peculiar object on which our Faith relyeth for justification. But it doth not follow hereupon, that we were justified ab aeterno, from everlasting, because Gods mercy is the cause of our justi­fication: no more than that we are sanctified and glori­fied eternally, because our sanctification and glorificati­on are wholly of Gods mercy:

SECT. I. The Preparations that go before our Regeneration and Conversion.

THose that take upon them to be the only Preachers of Free-grace, do condemn us, who teach that men must repent and believe, if they will be saved, for requi­ring such qualifications and preparations in them. If the promise of salvation, and justification, (saith Mr. Hob­son) had been tendred to us, as a looking upon some qua­lification in us, and not bringing, in the bowels of it, a power to produce all qualifications in us, it had not been free, but still a Covenant of works; but it is free, there­fore there is a great deal of comfort to poor Souls.

And Mr. S. saith, That Christ is offered to sinners as sinners, and that no qualification is required of them, that they may be saved by him.

Reconcil. of God to man, pag. 40.Mr. D. also telleth us, That a man is to believe, that God is his Father in Christ, without any precedent quali­fications.

Thus do they teach: but we think it not good to speak thus confusedly of this matter, knowing that many by these and the like speeches, which they meet with in these mens writings, are led into most dangerous errors. To avoid therefore mistaking, we say, that salvation may be taken either pro salute inchoatâ, or consummatâ, that is, either for our salvation as it is begun in us, in our regeneration, or in our conversion from sin to righte­ousness, and from infidelity or incredulity, to Faith in [Page 73] Christ; or else for our salvation, as it shall be consum­mated and perfected in us in heaven. If we shall speak o salvation in the former sense, we do not say, That Faith and Repentance are precedent qualifications or previous qualifications, or previous dispositions unto it; for then we should be said to be saved, before we are saved; or saved and not saved, which is a manifest contradiction. For our salvation is begun in our conversion to God by Repentance and Faith in Christ. It is no new light, but the constant Doctrine formerly taught, as well as now, by all Orthodox Protestants, that homo in primo puncto con­versionis suae se habeat mere passivè, et obedientialiter, that is, that man in the first instant of his conversion, is no actor, but a receiver of grace, wrought in him by the Spi­rit of God; but in the next instant, actus agit, being thus acted, or wrought upon by God, he also acteth, or co-ope­rateth, and worketh with God. And yet though we do constantly teach thus, we do not reject all previous dispo­sitions, or preparations to saving grace, or to the very first beginning of our salvation in our conversion to God, & to Christ. For the Law, Rom. 3.21. must ordinarily first be preached unto sinners, to prepare and make way for the Gospel; For by the Law cometh the knowledge of sin. As long as men are igno­rant thereof, they are ready to rely on themselves, & do not see that they stand in any great need of Christ, as it is to be seen in our ignorant people, who put the confidence of their salvation, not in Christ only, and in his merits, but in their good prayers, & good serving of God, and good mea­ning, boasting and bragging, that they serve God truly, and keep all his commandements. Now our blessed Savi­our, offereth not himself unto such justitiaries, as such, or while they continue such: but rejecteth them, Matt. 9.13. and telleth them, that he came not to call the righteous, his meaning is, those that justifie themselves, and are righteous in their own conceits, but sinners, that is, such as acknowledge themselves sinners, unto Repentance, and consequently un­to salvation. And in the same sense he telleth us, Matt. 9.12. that the whole have no need of the Physitian, but they that are sick; [Page 74] hereby giving us to understand, that as men slight the Physitian, and will not send for him, until they are afraid of sickness; so neither will any seek to him, or rely upon him for salvation, until they feel their sins, which are the deadly sicknesses and maladies of their souls. Such poor and such distressed sinners therefore they are, whom Christ inviteth unto him, and promiseth to relieve them, when he saith, Matth. 11.28. Come unto me all ye that labour and are hea­vy laden, and I will ease you. And Esay 61.1, 2, 3. he tel­leth us, that the Lord sent him to cure, and to save, not all in general, or sinners as sinners, as Mr. S. speaketh, but poor, contrite, and broken hearted sinners; for so he saith, The spirit of the Lord is upon me, therefore he hath annointed me, he hath sent me to preach the Gospel unto the poor, to bind up the broken hearted, and to comfort those that mourn in Sion. All these sayings of our blessed Saviour himself, do evince and make it manifest, that there are some previous dispositions, necessary to the receiving of Christ, even those which I have thus spoken of with some others. Concerning which our own learned Divines, at the Synod at Dort, in their Suffragium Collegiale do speak excellently. I'le therefore set down their words at large, as they are delivered in two distinct Theses.

I. There are certain outward works ordinarily required of men, before they are brought to the estate of Regene­ration, or Conversion, which are wont sometimes to be freely done by them, and sometimes freely omitted; as to go to the Church, to hear the word preached, and others of the like sort. Rom. 10.14.

It is manifest that such are required. How shall they be­lieve in him, of whom they have not heard. Now that these are in our own power, both reason telleth us, seeing every [Page 75] one hath ability to move, or not to move from place to place; and experience proveth it, seeing we see that men in outward things, do either do this or that, as they think good, or omit them both. They may sit still at home there­fore, when they should go to the Church, & they may stop their ears when the Minister is preaching the Gospel. Mark 6.20 Acts 13.14. Herod heard John willingly. The Jews refused to hear the Gospel. Psal. 58.5. The wicked do stop their ears like deaf aspes.

II. There are certain internal effects previous unto a mans Conversion, or Regeneration, which by the power of Gods Word and Spirit, are excited in the hearts of men, as yet not justified; such as the knowledge of Gods Will, the sense of sin, the fear of punishment, thoughts about their deliverance, and some hopes of pardon.

God by his grace is not wont to bring men to the state of justification, wherein we have peace with God through our Lord Jesus Christ, by a sudden enthusiasm; but being first subdued, and prepared with many previous actions, in the ministery of the word. This we may see in those who upon the hearing of St. Peters Sermon, feel the bur­den of sin, are afraid, do mourn, desire deliverance, and conceive some hope of pardon; Acts 2.37. all which may be gather­ed out of those words, When they had heard these things, they were pricked in their hearts, and said unto Peter and the other Apostles, Men and brethren, what shall we do? This is the very nature of the thing required. For as in the naturall generation of a man, there are many previous dispositi­ons, which go before the introduction of the form; so also in the spiritual, by many antecedent actions of grace, do we come to our spiritual maturity. This lastly, is apparent by the instruments, which God useth in regene­rating men: for he useth the ministery of men, and the [Page 76] instrument of the word, 1 Cor. 4.15. I have begotten you by the Gospel, But if God would immediatly regenerate and justifie a wicked man, prepared hereunto with no sorrow, no de­sire, no hope of pardon, there would be no need, neither of the ministery of men, nor of the word preached, for the effecting thereof, neither need the Ministers to take any care to divide the word aright, first by wounding the consciences of their hearers, aptly and prudently with the terrours of the Law, and afterwards by raising rhem up with the Promises of the Gospel, and exhorting them to seek Repentance and Faith of God, by prayers and tears. Thus far, those worthy Divines.

SECT. II. The Preparations that are necessary to our future glori­fication, and perfect salvation in Heaven.

THus I have shewed what qualifications are necessary to the receiving of saving grace, and consequently to the first beginning of our salvation by Christ. Now if we shall speak of our salvation, as it shall be consumma­ted, and perfected in Heaven, it is most true, that we must also by Gods grace, and by his Spirit be qualified, renewed and prepared for it, as our Saviour himself assu­reth us in these words, Matth. 5.20. For I say unto you, that except your righteousness shall exceed the righteousnesse of the Scribes and Pharises, ye shall in no case enter into the Kingdom of Hea­ven. Heb. 12.14. Consonantly unto this the Apostle telleth us, that without holinesse no man shall see the Lord, that is, in his kingdom, and to his comfort. For all unclean persons shall be excluded out of the new Jerusalem, as St. John also beareth witness, 1 Cor. 6.9. Revel. 21.27. Whereunto St. Paul also subscribeth, when he saith, Know ye not that the unrighteous shall not inherit the Kingdom of God. Where­fore if salvation be taken for our compleat salvation in [Page 77] Heaven, so Sanctification, Faith, Repentance, John 3.16.38. Luke 13.3. Rev. 19.7. and good works go before it, although not as any meritorious cau­ses thereof, yet as preparations to it, as we are given to understand, when it is said, The mariage of the Lamb is come, and his wife hath made her self ready; and the next words shew how, not by any natural power or ability of her own, sed dono Dei, but by Gods free gift or grace; for so it followeth, and to her was granted, that she should be arrayed in fine linnen, clean and white, for the fine linnen, is the righteousness of Saints. And that it is necessary for us thus, (subsidio gratiae divinae) by the assistance of Gods grace, to prepare our selves to meet Christ in his King­dom of glory, both the parable of the five wise Virgins, Matth. 25. that prepared their lamps to meet the bridegroom shew­eth, and St. John also confirmeth it, when he saith, 1 Joh. 3.3. whoso­ever hath this hope in him, that is, to see Christ Jesus in his glory, and to be glorified with him, he purifieth himself as he is pure. These things which I have thus alledged, do manifest and make it evident, that God sanctifieth, pre­pareth, and maketh his Elect fit for his Kingdom of Glory, before he doth admit, and receive them into it.

SECT. III. An Objection answered. Obiect.

BUt against this Doctrine Mr. H. Mr. S. and the rest of them, do object and say, That if such previous dis­positions, qualifications, and preparations, do go before our justification, and salvation, then our salvation shall not be of grace, but of works, Answ. and so the Gospel will be a Covenant of works.

It's true indeed, if we did hold as the Papists do, that we by such works of preparation, do merit our salvation, then it should be of works, and not of grace: but we are far from this.

For first, we say, that God of his grace, by his Word, 1 [Page 78] and Spirit doth work these preparations in us, and not we our selves, by any strength or power of our own free will.

2 Secondly we therefore acknowledge, and say, that it is of his meer grace, that he doth both justifie, and sanctify us, and after our warfare is ended, crowns us with the glory of his Kingdom.

3 Over, and besides all this, we do also acknowledge that many of those in whom the common graces of the Spirit are wrought, whereby the Elect are ordinarily [...] ­ted and prepared for the work of regeneration, [...] through their own negligence, and wickedness que [...] the Spirit, and fall away from the grace, which they [...] thus received, and so are never regenerated; but ju [...] rejected of God for their unthankfulness, and ne [...]r brought by him into the estate of salvation. We do [...] therefore say, nor do we hold, that the regeneration, [...] conversion of a sinner doth necessarily spring as it were or arise out of these previous dispositions, as natura forms do out of the matter, when it is rightly disposed for them: for even the Elect themselves after they are thus wrought upon, and disposed by the Word and Spirit of God, do many times grow careless, and do too much neglect the means of their salvation, and so would utterly perish, if God should leave them to themselves: but hi Love towards them is such, that he rouseth and raiset them out of their security, and in due time by his wor and Spirit, converteth them, and bringeth them into th estate of grace. This that we thus teach, and acknow­ledge, doth make it evident, that our justification, sanct [...] ­fication, and whole salvation, is of grace, and not of a [...] works of ours. It's false therefore, that we (as they char us) do by our Doctrine make the Gospel a Covenant works. But hereof more at large Quest 14.

SECT. IIII. More Objections answered.

A Good while after I had thus answered the former Obiection, in a private conference, which I had with [...]ne, who denied all antecedent preparations to a sinners [...]onversion, he spake unto me to this effect.

Let Christ be offered unto sinners, Object. and let the riches [...]f Gods grace be manifested, and made known unto [...]hem, for that alone will be a sufficient means to make [...]hem to receive Christ, and to come in unto him, yea, [...]nd to love and obey him. Whereas on the contrary, the preaching of the Law, hath kept men from Christ, and hath hindred the salvation of many souls.

Hereunto I replyed, that no doubt many will be ready to come in unto Christ, Answer. and make a formal profession of his name, when the Gospel is thus preached unto them; but unlesse they be humbled by the Law, and brought to see in what need they stand of Christ, their conversion will prove no better, than that of those heathen people, whom the King of Assyria, 2 Kings 2.17. when he had carried away the ten Tribes, brought from Babylon, and other places to inhabit the Cities of Samaria, instead of the children of Israel. For as those heathen people, when one of the Priests of the captivated Israelites, was by the King of As­syria sent unto them to instruct them, how the God of Is­rael was to be worshipped; are said after this to have borh worshipped the Lord, and the gods of those Nations whence they came. So if the Gospel only be preached, to men before they have been brought by the Law to see what miserable sinners they are, they hearing, that Christ by his death hath redeemed us from hell, and purchased Heaven for us, may readily receive him for their Saviour, and professe his name: but so, that they will still retain the same ignorant and proud conceit of their own good deeds, and good deserving as they did before, For [Page 80] so we see many of our people that are ignorant of the Law, in words to acknowledge Christ for their Saviour, and yet if they be asked how they hope to be saved, they will tell you, for their good prayers, and for their good meaning, and good serving of God. And thus indeed all men naturally, are ready to rely upon themselves un­til by the Law they come to see their sins, and the great wrath that is hanging over their heads for them. Where­fore as the Law was first given, and, after that man had transgressed it, Gen. 3.15. the Gospel, or evangelical Promise of salvation by Christ, was made known unto him: So the Law is first to be preached unto men, and set before them as a looking-glasse, that they may by comparing themselves with it, see their sins, and see and perceive in what a woful state and condition they are. And when they are humbled and do renounce and deny themselves altogether, acknowledging that if God should enter into judgement with them, they must needs be damned to the everlasting torments of hell: now is the Gospel to be preached unto them, and Jesus Christ and the merits of his grace are in their excellency & greatest luster, to be set forth before them. For now when they are truly hum­bled with the sight & sense of their sins, and of that woful condition wherein they are because of them, they will highly esteem of Jesus Christ, and long, and thirst after him, and desirously lay hold on him, and renouncing all other means of salvation, will rest themselves only on him. Yea, now, the more miserable they see them­selves to be, the more will they magnifie the riches of Gods mercy in their salvation by Christ, and the more ardently, and affectionately will they love Christ, and study and strive, to be so much the more thankful unto him for their salvation all their daies. For, what is it that enlargeth the heart in thankfulness, but an hearty acknowledgment of the greatness of the benefit, that is done us? As long therefore as a man is ignorant of his sins, and of the danger that he is in by the means of them, he can never acknowledge how greatly he is in­debted [Page 18] and beholding unto Christ, for his redemption and salvation, and therefore he can never truly love him, as he ought, nor be truly thankful unto him. You see then how necessary it is, that the Law should be taught, as well as the Gospel.

Now, whereas it was objected unto me, Object. That the preaching of the Law was so far from preparing men for Christ, that it hindred the salvation of many.

To this I answered, Answ. That if any did preach the Law alone without the Gospel, or if they offer Christ unto their hearers, upon condition that they do exactly fulfil the Law, and so urge and presse it on them, as it is the Covenant of works, by the practice and performance whereof, and no otherwise salvation is to be had; no doubt in thus preaching the Law, they may drive some into desperation, and hinder others from Faith in Christ; but shall never be a means of the conversion of any, be­cause no man living can observe the Law, to be justified by it. Yea, I will say more, if any do preach the Law to those, who have timoratas conscientias, tender and trembling consciences, which are so cast down with the sight and sense of their sins, that it is high time to poure the oyl of joy, and the balm of the Gospel into their contrite & broken hearts, such undiscreet preaching of the Law, cannot but be a great means to weaken Faith, where it is wrought already, and to hinder others from belie­ving, who by the comfortable Promises of the Gospel, might be incouraged to lay hold of Christ by Faith, and to cast themselves confidently on him for their salvati­on. But though this be so, yet the preaching of the Law, is as necessary to humble those that see not their sins, and the danger of them, but live securely in them; that so despairing of salvation in themselves, they may seek it by Christ only.

Again, after that men do deny themselves, and their own works altogether, and rely only on Christ for salva­tion, although the Law is not to be pressed on them, as it is a Covenant of works, nor preached in the full lati­tude [Page 82] thereof; yet that they may not turn the grace of God into lasciviousness, (as St. Jude speaketh) but car­ry themselves so, that they may glorifie the name of God, and not cause it to be blasphemed, it shall be necessary for them, to set the Law before them, as the Rule of their actions, or as a directory, according whereunto they are to frame, and conform their life and conversa­tion. In this regard the moral Law (for of that only I speak) is not abrogated, but subordinated unto the Gospel, yea, and after a sort incorporated into it. For all the duties of the moral Law, may be reduced to these three heads, 1. Piety towards God. 2. Justice or Righ­teousness towards a mans neighbour. And thirdly, So­briety, or temperance in ordering of himself. Now all these the Gospel prescribeth and requireth, as well as the Law. [...].2.11.12 For as St. Paul saith, the grace of God which bring­eth salvation, hath appeared to all men, (to wit, in the preaching of the Gospel, not of the Law) teaching that denying ungodliness and worldly lusts, we should live sober­ly, righteously, and godlily in this present world. Thus both the Law, and the Gospel do bind us to the practice of all moral duties. Whereupon it is that St. Paul saith, that he did herein exercise himself, Acts 24.16. to have alwaies a conscience void of offence toward God, Object. and toward man.

But I know that some of those with whom I now deal, will confesse, that such duties are taught in the Gospel, but that we are not bound to them by the Law, it being wholly abrogated.

Answer. To whom I return this answer, That the Law indeed is abrogated to Believers, as it is the Covenant of works, or in respect of the condemning power thereof, or of any power we receive thence, to do the duties therein pre­scribed. Thus as St. Paul hath told us, VVe are not under the Law, but under Grace. But otherwise the moral Law hath not lost its power, nor its authority, to bind us to to our duties, that we owe to God and man. For in this regard, St. Paul alledgeth the authority of the Law, to prove that children ought to honour their Parents, Eph. [Page 83] 6.2. and that Christians ought by love to serve one ano­ther, For (saith he) all the Law is fulfilled in one word, Gal. 5.13.14. even in this, Thou shalt love thy neighbour as thy self. And by alike Argument from the authority of the Law, he pro­veth, that we ought to love one another. Rom. 13.8, 9 Owe no man any thing, but to love one another: for he that loveth ano­ther hath fulfilled the Law. For this, thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet. And if there be be any other Commandement, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thy self. Jam. 2.8, 9, 10, 11. St. James also teacheth, that believers are bound to the obedience of the Law, when he saith, If you fulfil the Royal Law, ac­cording to the Scripture, Thou shalt love thy neighbour as thy self, ye do well. But if ye have respect to persons, ye commit sin, & are If believers be not bound to the obedience of the Law, they cannot there­by be convicted, as trans­gressors though they fail never so much in the duties that are therein required. convinced of the Law as transgressors, &c. Now let any reasona­ble man judge, whether the Apostles of Christ, would thus have alledged the Law to stir up believers to mutual love, and the offices thereof, if the moral Law were altogether abrogated, and had no au­thority to bind us to the obedience of it, no more than the ceremonial? If any one should tell Christians, that they are bound to be circumci [...]ed, or to abstain from the eating of Swines flesh, because the Ce­remonial Law forbiddeth the eating of Swines flesh, and commandeth every male-child to be Circumcised the eighth day; every one would laugh at such reasoning as this, because the Ceremonial Law is abrogated, and is of no force to bind us to the obedience of it. Now thus ridiculous would these men make both St. Paul and St. James to be, in pressing us to love one another by that precept of the moral Law, which saith, Thou shalt love thy neighbour as thy self, if the moral Law be of no authority now, to bind believers to obedience, but altogether abro­gated, as is the Ceremonial. But far be it, that any Chri­stian should thus blasphemously slight, or extenuate the [Page 84] force of the Apostles Argument. It standeth us upon therefore, all of us to say, and to acknowledge every one, 1 Cor. 9.21. for himself, as St. Paul doth, That he is not without Law to God, but under the Law to Christ, that is, as it is Regula vitae et morum, the Rule of our life and of our acti­ons. In this respect St. Paul said of himself, That he did with his mind serve the Law of God, Rom. 7.25. acknowledging that he was subject unto the direction and commanding power and authority of it. And doth not St. Paul also say, That the Woman that hath an husband, is bound by the Law to her husband as long as he liveth, Rom. 7.2. The Law therefore is not abroga­ted as it is the rule of righteousness, whereby our acti­ons are to be regulated; but we are thus still bound unto the obedience of it.

SECT. V. Other Objections answered, whereby Mr. S. endeavou­reth to prove, that sinners as sinners are cal­led to believe in Christ, without any precedent Qua­lifications, or Preparations. These for the avoi­ding of tediousness, I do divide into several ranks.

SECT. 6. Two Objections of Mr. D. answered.

THere are two Objections of Master D. which I formerly passed over at my first reading of his Book, whereunto I have thought good now to return an answer. First, Object. he reasoneth thus against any qualifi­cation, or preparation or other to be wrought in us be­fore we be justified. Reconcil. of God to man, pag. 16. Let us hear the Lord speaking of his own work upon the Creature, Isa. 57.18. He went on frowardly in the way of his heart; I have seen his wayes, and will heale him; I will lead him also and re­store comforts to him and to his mourners. Whom wilt thou heale? O Lord, Whom wilt thou restore? Even him whose wayes I have seen. What are those wayes? Even frowardnesse and perversnesse. He went on frowardly, in the way of his heart. See again Isa. 43.25. I, even I am he, that blotteth out thy transgressi­ons for my owne sake, and will not remember thy sins. Whose sins will the Lord blot out? Look we back unto the 22. vers. Thou hast not called upon me, O Jacob, thou hast been weary of me, O Israel, Thou hast made me to serve with thy sins. Thou hast wearied me with thine iniquities, verse 24. See, Thou hast been weary of me, Yea thou hast wearied me, This is Iacobs qualifica­tion. This is Israels preparation. Then follows, I even I am he, that blotteth out thy trangressions. As if the Lord should say unto his people, as he speaketh by the prophet Ezek. 36.22. Say unto the house of Israel Thus saith the Lord God, I do not this for your sakes, O house of Israel but for my holy names sake, which ye have prophaned among the heathen, whither ye went. See also Deut. 9.6. Isa. 48.9. alleadged by him. And [Page 102] then his conclusion is, This is all the qualification we bring unto God to win his love and mercy.

Answer. But I answer, whereas the Lord saith, he went on frowardly in the way of his heart, &c. This is not Jacobs qualification, but a description of his perverse dispositi­on, being considered as he was in himself, to the mag­nifying of Gods most rich mercy, and superabundant grace towards him in pardoning his sins. His qualifica­tion precedent to his justification, was his humiliation, and abenegation of himself, wrought in him by Gods Spirit, opening his eyes to see his sins, and the great wrath that was due unto him for them. This was that which through the gracious working of Gods Spirit, drew him unto Christ, the promised redeemer of his people, when he was offered unto him, that he might be saved through faith in him. But it was not this, nor any thing else that Jacob did, or could do, that merited the pardon of his sins, or that moved & made God to justifie him: for we acknowledge that our justification is wholly of grace, yea that this preparation is also of grace; yet not necessitating our justification, as if it did alway follow it. But of this enough hath been said before. Yet Mr. D, Dr. C, and others do so represent our doctrine, as if we taught precedent qualifications to win Gods love, & to pro­cure him to have mercy upon us, & to forgive us our sins.

Object. Master D. second Objection against precedent qualifications, not onely to our justification, but to our Conversion and Sanctification, Reconcil. of God to man, pag. 31. is this, John Frith whose Learning was by his adversarie commended, whose constancy and patience in his Martyrdome was admired, writeth to this effect, Thou maist preach Hell & Damna­tion, and the rendering of a terrible account to a severe Judge, seven years together, and yet not make one good Christian. He that would make a good Christian, let the love of God be the first stone w ^ch he layeth for the foun­dation. Answ. That which this holy man saith, I acknowledge, to be most true. A minister may preach not only seven, but seventy time; seven years together, and yet (if he [Page 103] preach nothing else but Hell and Damnation) not con­vert one soule. For it are not the terrours of the law, but the glad tydings of Salvation by Christ in the preach­ing of the Gospel, whereby the Spirit of God worketh faith in us to our conversion and salvation, and stirreth us up to love and thankfulness towards God. Notwith­standing the terrours of the Law are necessary, by way of preparation hereunto. For how can a man se of apprehend the great love of God to him, in giving his Son to death for his Redemption? if by the terrors of the law, he be not first made to see in what a wofull case and condition he was by his sins, to wit, that he should have perish­ed, and been damned to unspeakable and unconceivable torments in Hell, if God out of his surpassing love, pity, and compassion towards him, had not provided and given him a Saviour. Thus must we first be brought by the Law, and the judgments and terrours thereof, to appre­hend our own misery, before we can acknowledge the depth of Gods mercy, and be inflamed with love towards him; and stir up our selves unto thankfulnesse unto his Divine Majesty, for the great and most gracious work of our redemption, and salvation by Christ. The preach­ing then of Hell and damnation, and the rendring of a terrible account to a severe Judge, is not the laying of the foundation neither of Faith, nor of our justification and sanctification, whereby we are made good Christi­ans; but a digging deep, to remove the rubbish of self-confidence, and spiritual pride and presumption; that so the foundation of our conversions, may be laid in the Love of God, and of his comprehensible mercy towards us in Christ Jesus.

SECT. VII. Objections answered, and the truth in this Controversy cleared.

AS long as any colourable, specious, and plausible ob­jections against the truth remain unanswered, men who have been taken and deluded by them, will hardly be brought to renounce their errors, no, not when the truth shall be solidly taught, and confirmed from the a­lone ground of all Divine and supernatural truth, the holy Scripture. Having therefore of late met with a Book of very high esteem with many, intituled The exaltation of Christ in the dayes of the Gospel, by T.C. and finding that the Author thereof doth teach, that men are not at all prepared for Christ, and Faith in him; by the preaching of the Law, but by hearing of the Gospel only: I have thought good therefore not to passe over in silence but to examine those things he delivereth; and the rather, because his reasons and allegations, do differ from those, which I have before met with.

Exalt. of Christ. pag. 216. Edit. 3First, he telleth us, that though all are under the Law by nature; yet it is the preaching of the Gospel that dis­covers it, that is, as he after explaineth himself, that dis­covereth unto them, that they are under the curse and condemnation of the Law, See also be­fore, pag. 112. and so most miserable crea­tures. He teacheth therefore that a man must first in the preaching of the Gospel see Christ, and then by reflecting upon himself, see his own misery, which otherwise is not to be seen, and discerned by the Law. But in this he contradicteth St. Paul, for he telleth us that by the Law cometh the knowledge of sin. And he instanceth in him­self, Rom. 3.20. Rom. 7.7. and saith, I had not known sin, but by the Law: for I had not known lust, except the Law had said, Thou shalt not covet. Thus the Law sheweth us our sins, yea and the punishment also, Deut. 27.26 Gal. 3.10, that by them we have deserved when it saith, Cursed is every one that continueth not in all things, [Page 105] that are written in the Book of the Law to do them. 2 Cor. 3.7.9 And hereupon it is that the Apostle calleth it, the ministration of death, and of condemnation. For as the Law at the pro­mulgation and publishing thereof upon Mount Sinai, was delivered with great terrour; so it still of it self ter­rifieth and astonisheth the consciences of sinners accusing them when they do evil, as both St. Paul, Rom. 2.15. and every mans own experience teacheth.

But let us take notice of the Arguments of Mr. C. whereby he endeavoureth to make good that which he hath taught. Object.

First, he telleth us, That a man never savingly seeth his evil condition without Christ. And again, That it is the Spirit of God that discovereth sin unto him. Now the preaching of the Law bringeth not this Spirit, but the hearing of Faith, as witnesseth St. Paul, Gal. 3.2.

But here first, I would know of him, why he saith, Answ. a man never savingly knoweth his evil condition without Christ? For our salvation consisteth not in knowing of our evil condition, but in the knowledge of Jesus Christ. John 17.3. Isa. 53.11. For a man to know his evil con­dition by sin, is to know that damnation is due unto him for his sin. Now many a man hath attained to this know­ledg; who was never saved. Salvation therefore doth not at all consist in this, but in a mans flying unto Christ, and laying hold of him, when he seeth how miserable his con­dition is become through sin. Now whereas he alledgeth the Apostles words, Gal. 3.2. to prove, that a man is not brought by the preaching of the Law, but of Faith, to be made partaker of the Spirit, without which he cannot see his miserable condition by sin.

I answer him, That the Apostle speaks there, partly of the miraculous gifts of the Spirit, which were by God bestowed on none but those that had heard the Gospel, and made profession of Faith, in Christ; and partly of the Spirit of adoption, which also is peculiar to believers. Now thus indeed we do not receive the Spirit by the preaching of the Law: but otherwise, Rom. 8.15. as the same Apo­stle [Page 106] giveth us elsewhere to understand, we did by the Law receive the Spirit of bondage to fear. His meaning is, that the Spirit of God, which we received from him, illightning our minds with the true knowledge and un­derstanding of the Law, did fill our hearts with fears and terrours, and so did put us as it were, in a state of bon­dage, at, or before our conversion unto Faith in Christ. We have need therefore of the illumination of the Spi­rit, that we may throughly understand the Law. For as long as men are left to themselves their very know­ledge of the Law, is but shallow and superficial, as it to be seen in the Pharisees, and in all those, who are only civilly honest, which sort of men are either not at all, or but a lit­tle troubled in their souls and consciences with the fear of their sins or of hell and damnation.

Whereas then Mr. C. saith, The Apostle was once alive without the Law, that is, without the spiritual un­derstanding of the Law, but when the Commandement came sin revived, and he died, that is, when Christ had opened his eyes to see into the spirit of the Law, (the spi­ritual sense thereof I trow he meaneth). In all this I do agree with him: but not in that which followeth, when he addeth, That we come thus to know the spiritual understanding of the Law, only by the preaching of the Gospel. For I have already proved the contrary, to wit, that when the Law is preached, men come to understand it by the illumination of the Spirit, opening their minds to see the true meaning of the several precepts there­of.

Object. But Mr. C; thinketh by instancing in Pauls conversion Acts 9, to prove that men come to know themselves, that is, their misery by sin, by the preaching of Christ, and that the preaching of the Law, doth not prepare us for Jesus, that we may believe in him. For the ministery by which Paul came to see himself, and to believe, was the voice of Christ, Answ. I am Jesus of Nazareth.

Whereunto I answer, that Pauls conversion, was mi­raculous and extraordinary; it cannot therefore be con­cluded [Page 107] from thence, that men are ordinarily brought to Faith in Christ, or enlightned to see their miserable estate by sin, without the preaching of the Law.

But he goeth on forward, and saith, Object. It is the sight and knowledge of Christ, that brings men truly to see and know themselves (not as they are in the estate of grace, he meaneth not so, but as they are in the estate of dam­nation) for proof whereof he saith, Saul Acts 9. thought himself a very holy, and happy man till he met Christ in the way. And biddeth us note, that Christ taught him in the first place, the knowledge of himself, Who art thou Lord? (saith Saul) I am Jesus of Nazareth (saith Christ) whom thou persecutest. Christ did not tell him of his sin: O, thou art an accursed persecuting creature, Dost ask who I am? Thou hadst more need know thy self, &c. No, no, he discovereth Himself unto him. And this I know was Gods usual dealing in the Gospel, those whom he taught, he taught them first to know Christ, and this Christ our Prophet must teach thee if ever thou be taught. Answ.

But I would know, whether the Lord did not take another course with Adam, when he was fallen? Sure I am, he first brought him to the sight and sense of his sin and misery, by reproving him for the transgression of his Law, before he comforted him, & raised him up with that Evangelical promise, The seed of the woman shall break the head of the serpent. And our blessed Saviour layeth it down for a general rule and direction, Luke 24.47. That repentance and remission of sins must be preached in his name amongst all nations. First, repentance, which cannot be without the knowledge of sin, and then re­mission of sins, by Faith in Christ. Now as for the ex­ample of Sauls conversion, which Mr. C. so much, and so often urgeth, it is not true which he saith, as it were triumphantly; "Christ did not tell him of his sin, O, thou art an accursed persecuting creature, &c. For did he not plainly speak unto him and say, Saul, Saul, why persecutest [Page 108] thou me? And again, I am Jesus whom thou persecutest. It is hard for thee to kick against the pricks. It's evident, that he did as manifestly, and as soon, if not before, tell him of his sin in persecuting him, as he told him, that he was Jesus. We may conclude therefore from hence, that a man must be brought to know himself, and his misera­ble estate and condition by sin, either at the same time, or before that Christ is preached and offered unto him. But of this more hereafter, only I will say this now, that Paul was terrified and cast down indeed, by those terrible words of Christ, and by beholding his glorious Majesty: but for the perfecting of his conversion, Christ sent him to Ananias, by whom he was to be taught, and instruct­ed what he was to do. By him therefore he was taught all things necessary unto his salvation, and so was [...]m­forted, and raised up again by Faith in Christ from his former terrours, and fears. I say therefore, as Mr. C. doth, It is Christ in the preaching of the Gospel, that is glad tidings for sinners, remission of sins for believers; and this Gospel, this glad tydings cannot rightly be held forth unto the world, but withal men must be shewed that they are sinners, and the emptiness of duties, and of all other foundations must be discovered, and the danger of not accepting Christ. But I demand, whether this is not to be done, by shewing unto men their sins by the Law, and their disability to do any thing of themselves, that is pleasing unto God, through the corruption that is in them by the fall of Adam. For this impotency of doing good, and the great wrath that is due unto us for our sins, the Law re ealeth and maketh known unto us; which when a sinner once apprehendeth, then the Gospel is to be preached, and he is to be exhorted to lay hold of Je­sus Christ by Faith, Object. as the only means of salvation.

But let us examine another of Mr. C's. Arguments, and see whether there be any more force in that, Beloved saith he, God hath appointed the Spirit to be the means in the preaching of the Gospel, to convince the world of sin. Joh. 16.9. [Page 109] It is the Spirit of God that convinceth the world of sin, and that in the preaching of the Gospel.

But hereunto I answer, that our Saviour saith not, Answ. that the Spirit of God doth in the preaching of the Gospel only reprove the world of sin absolutely, but of the sin of infidelity: for thus he saith, VVhen the Comforter is come, he will reprove the world of sin, because they believe not in me. Now, what shall we say, that none believed in Christ be­fore this coming of the Spirit, and reproving of the world of unbelief? Verily no, for the Apostles with many other did before this believe in him. For our Saviour speaks here of the coming of the Spirit in the miraculous gifts thereof, as he came upon the Apostles, and other be­lievers in the day of Pentecost, and afterwards, until those gifts ceased in the Church, when the Gospel had been by them sufficiently confirmed. Besides, the world of which our Saviour there speaketh, though it was convinced of sin by the miraculous gifts of the Spirit, yet it never belie­ved: for our Saviour calleth it the world, that believed not in him.

Lastly, If we should say, they were unbelievers and worldlings before, but afterward believed, when they saw the miraculous gifts that were by Christ poured down and bestowed on his Apostles and others, that re­proved their infidelity. yet it cannot hence be inferred, that all in all succeeding ages, are thus to be converted and brought unto Faith in Christ. But of this more here­after, when I shall examine that which he alledgeth out of Acts 2.37;

In the next place, he reasoneth thus, All preparations and qualifications whatsoever, which are not of Faith, Object. are sin; and I am sure, Faith comes by the preaching of the Gospel, not of the Law. Therefore the preaching of quali­fications before Faith is sin: for all things before or with­out Faith, are sin. His Reason, if we put it in form, will be thus. Sin cannot prepare us for Christ, but all prepa­rations before Faith are sin: therefore no such prepara­tions, or qualifications can prepare us for Christ.

Here I would wish him first of all to consider, that by reasoning thus, he striketh himself, as well as us. For he will not deny thar the hearing of the Gospel goeth before Faith; Now, what shall we hereupon conclude, that none but believers are to heat the Gospel? I trow not. For then there will be no hope of any mans conversion from infidelity, or incredulity, to Faith in Christ. But that I may shew the weakness of his reasoning, First, I grant the major Proposition, Sin cannot prepare for Christ. The knowledge of sin may, but not that which is absolutely, and altogether sin, or wherein nothing is to be found but sin; for sin in this sense, is opposite to all goodness.

Now, whereas he assumeth in the minor Proposition, and saith, But all qualifications before Faith, are sin. Here I distinguish of sin, and say, that it is so, vel per se, vel per accidens, either in it self, and its own nature: or acci­dentally, because being otherwise good, through the cor­ruption and unbelief of him that committeth it, it be­cometh sinful and evill, as it proceeds from him. Now of this latter sort, is the hearing of the word, both of Law and Gospel, and all preparations wrought before Faith, that is to say, legal terrours, confession of sin, humiliati­on, hope of pardon, and the like. For these are not evil, but good in themselves, and evil only by accident: therefore in regard of the good that is in them, they through Gods grace do prepare and dispose us unto our conversion, and unto Faith in Christ. I do wonder there­fore, that Mr. C. should say as he doth, not only that all preparations and qualifications going before Faith are sin: but that the preaching of such before Faith is sin. Indeed it cannot but be great and grosse sin, to preach and to stir men up to adultery, whoredom, rash swearing, lying, or to any thing that is simply, and in it self sinful & evil: but otherwise, I think, no wise man will say, that parents ought not to teach their children to know God, and themselves, to praise God, and to perform all neces­sary [Page 111] duties, both to God and man, until they shall give good proof that they do believe in Christ.

There remaineth now only the last of Mr. C. Argu­ments, which I shall briefly dispatch. Object. Christ (saith he) brings those Acts 2.37. from beholding of Christ, to be­hold themselves, and makes them cry out, Men and brethren, what shall we do? &c.

For answer hereunto, I say, Answ. that it cannot be conclu­ded hence, that men by the ordinary preaching of the Gospel, are at all times without any sight of sin, or any terrours wrought in their hearts by the Law, brought to believe in Christ, and so after this to see their sins. For those Jews Acts 2. were, by the miraculous gifts of the Holy Ghost bestowed on the Apostles, convinced that Jesus whom they preached, was the Christ. And be­cause they had consented unto, and conspired his death, hearing themselves accused of this by St. Peter, they were pricked in their hearts, with fear and sorrow, knowing partly by the Law, whereof they were not ignorant, and partly by the Miracles which they saw, that they were guilty of a most hanious murther. But now, that no such miracles and wonders are wrought, what ordinary way is there to convince men of sin, and of their danger thereby, but by the preac [...]ing of the Law? For by the Law cometh the knowledge of sin. Rom. 3.20.

Having thus examined Mr. C. Arguments, and mani­fested the invalidity of them, I will shut up this matter, with shewing, contrary to his Assertion, that Christ is not alwaies first to be preached, and that this is not the only way, to bring m [...]n not only to Faith in Christ, but also to the knowledge of themselves, and of their sins; and that therefore God never taught his people otherwise. Unto this his Assertion, I do oppose that which is to be read in St. Paul's Sermon unto the Athenians, Acts 17. wherein he beginneth, and preacheth the Law of nature [Page 112] unto them, and thereby convinceth them of grosse ido­latry, and then sheweth them the necessity of repentance, and preacheth Christ unto them. It is not true therefore that Christ is alwaies first to be preached and offered, and that men never come to see their sins, until they do be­lieve in Christ; but rather on the contrary, by seeing of their sins, they come to see the necessity of Faith in Christ. We read Acts 2 [...]. that Foelix the Governour of the Jews under the Roman Emperour, sent for Paul, and heard him concerning the Faith in Christ. And as he reasoned of righteousness and temperance, (which ar [...] moral vertues, taught, and prescribed in the Law of nature) and of judg­ment to come, Foelix (who was a most unrighteous and in­temperate man) trembled.

Now, hence I infer, 1. That it cannot be concluded, that the Apostles did not preach the moral Law, where it is said, that they preached Christ, or the Faith in Christ.

2. That the knowledge of sin by the Law, is necessa­ry to prepare men for Faith in Christ. For, where­fore was it that Paul preached unto Foelix of righteous­nesse and temperance, but to bring him to the sight of his sins, in which he lived contrary to those vertues, that so despairing of salvation in himself, & being terrified with the judgment of God, he might be dri [...]en to re­ceive Christ by Faith, and to put the whole confidence of his salvation in him, Yet, I do not deny, but that the children of God, after that Faith is wrought in their hearts, do ordinarily come to a more full sight and appre­hension of their sins, that are contrary to moral equity & honesty: but that is by a more perfect knowledg of the law whereby they see themselvs guilty of more sins against it, then they took notice of before, and of more impiety in sinning against greater light: Even as the more they do grow in the knowledge & undestanding of the Gospel the more they do see what sins they are guilty of against the Gospel. Yea, and in general also, the more they do by the [Page 113] Gospel see and apprehend Gods mercy towards them in Christ, the more wretched sinners do they acknowledge themselves to have been.

The sum of all is this, Gods chi [...]dren are prepared un­to Faith in Christ, not always, (we say not so) nor only, by the preaching of the Law, and the terrours thereof: but more immediatly, and much more by the preaching of the Gospel, by hearing whereof, they conceive some hope of pardon, and are thereby kept from being swal­lowed up of desperation, and do desire and pray for the forgivenesse of their sins, and salvation by Christ, and do never cease meditating of the gracious Promises of God in Christ, until at length Faith is by the Gospel, as the proper instrument, or means thereof, wrought in their hear [...]s. For it is not the Law, but the Gospel, that, as the Apostle saith, is the power of God unto salvation, Rom. 1.16. to every one that believeth,

Again, it cannot be denyed, but that men sometimes have been prepared unto their conversion, & to Faith in Christ, by Gods Judgments, 2 Chro. 33.12, 13. Luke 15. wherewith he hath visited them, and awakened their consciences, and by medita­ting of the shortnesse, and uncertainty of their life here in this world, and by other the like morives, and consi­derations. And it is manifest, that not a few, but many have extraordinarily been prepared unto Faith in Christ, by miracles, and strange works, Mark 16.20. John 11.45 & 20.31. which have been wrought by God, for the confirmation of the Gospel.

Lastly, It is not to be denied, that God both can work Faith, yea, and that he hath extraordinarily, and most marvellously wrought it in some, without any prece­dent qualifications, or preparations at all. To teach the contrary, is to deny Gods power, Luke 1.44. and to contradict the holy Scripture.

SECT. I. The Children of God do, and ought to pray for the pardon of their sins

I Have taken occasion to discusse this question, in regard of those many giddy Sectaries, that do perti­naciously Reaso.n 1 deny it. And first I reason thus, David was the Child of God in high favour with him, as that Testimony, which the Lord giveth of him doth bear witnesse, I have found David the Son of Jesse a man after mine own heart, which shall fulfill all my will. Acts 13.23. Not­withstanding he prayed heartily, not only for the pardon of those two heynous sins, of adultery and murther, when he had been overtaken with them; but of those other sins, whereof he had repented, and which were forgiven him long before. For Psal. 25.6, 7. he cryeth unto the Lord, and saith, Remember O Lord thy tender mercyes and thy lov­ing kindnesse: for they have been ever of old. Remember not the sins of my youth, nor my transgressions. And in many other Psalmes, doth he petition the Lord for the pardon of his sins. Daniel also a most worthy and re­nowned Servant of God, one that was greatly beloved, maketh confession of his own sins, as well as of the sins of the people, and prayeth most heartily, for the pardon of them, saying, O Lord hear, O Lord forgive. Dan. 9.10.20, 23. Thus did these holy men, pray by the inspiration and instigation of Gods holy Spirit; it followeth necessarily therefore, that the Children of God both may, and ought to pray for the pardon of their sins. For I hope none now living will dare to say, that they are holier then David, or Daniel were, [Page 2] or that they are in higher favour with God, or have more Reaso.n 2 assureance of his love and favour. Again, our Saviour taught his disciples (whom all do acknowledge for Gods Children; nor will any dare to say, that they were the Children of the Devill) to pray for the pardon of their sins. For when they upon a time came unto Jesus Christ, and said, Master teach, us to pray, as John taught his Disciples, Luk. 11.4. he said unto them, when ye pray say, Our Father which art in Heaven, —forgive us our sins. It is manifest and most evident from hence, that it is our blessed Saviours will and appointment, that those who are the true Children of God (as his disciples were) should pray for the pardon of their sins.

SECT. II. There was forgivenesse of sins before Christs Passion.

BUt will you see, how these our adversaries do think to avoyd the force of these Testimonies.

They confesse, (for so, a foul mouthed Sectary One that called me bald Rogue bald Priest, & Baals priest; I think ten times over, and Minister of the Devil. Doct. of John Baptist. Page 36. 37, 38. did unto me) that Christs Disciples at that time, and all the servants of God under the Old Testament, were to pray for the pardon of their sins, because Christ had not then payd the price of our Redemption, and purchased the pardon of our sins by his Passion. Now here Mr. D. joyneth with them, and confirmeth them in their errour; For he saith, that there was no pardon of sin, in the Old Testament, because Christ had not then redeemed us. But against this Assertion of his, I shall by Gods grace both prove that there was the same forgiv­nesse of sins in the Old Testament, that is in the new; and then afterwards I shall answer his Arguments, which he alleadgeth to the contrary, First the Scripture it self of the Old Testament sheweth, not darkly nor obscure­ly, but plainely and manifestly, not in a few but many places, that the sins of all that did in those dayes truly re­pent, were blotted out, and forgiven by God. The [Page 3] truth of this is to be seen in David; he no sooner repen­ted of his sins of adultery and murther, crying out in the anguish and bitternesse of his soul, and saying, I have sinned against the Lord, but presently the Prophet Na­than pronounced his absolution, and sayd, 2 Sam. 12.13. The Lord hath put away thy sin. He hath forgiven, he hath put it away, sayth Nathan, not he will put it away, when the Messiah shall come and lay down his life for thy Redemption. The same also doth David himself acknowledge, and professe, saying, I acknowledged my sin unto thee, Psal. 23.4, 5. and mine iniquity have I not hid: I said, I will confesse my trans­gressions unto the Lord: and thou forgavest the iniquity of my sin. But what do I stand upon a such particular examples? The Lord himself speaking of, and to, his people in the Old Testament, saith, I, even I am he that blotteth out thy transgressions for my own sake, Esa. 43.25. and will not remember thy sins. And by his Prophet Ezekiel, he proclaimeth a generall pardon for all, as well in those dayes, as in these, that would repent and turn unto him, saying, Ezek. 18.20, 21. The soul that sinneth, it shall dye: but if the wicked will turn from all his sins, that he hath committed, and keep all my Statutes and doe that which is lawfull and right, he shall surely live, he shall not dye. Hereupon the Prophet Micah magnifieth the mercy of the Lord, and saith, Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage. Micah 7.18. The Protestants do hold against the Papists, that the souls of the ancient Patriarchs and of the godly and faithfull, that died before Christs passion, went after the dissolu­tion of their bodyes, not into limbus patrum, but into Heaven. But surely this could not be, if their sins re­mained, and were not forgiven them. For it is nothing but sin, that openeth Hell, and shutteth Heaven. Let Mr. D. therefore advise himself, whether he will in this joyn with the papists, or with the protestants. Sure I am, as many as took the protestation which was put out by the Parliament bound themselves by a solemne vow, to defend the protestant religion, against all popery & popish [Page 4] innovations: but how well this is performed [...]y many of the Sectaries▪ the event sheweth. Thus have I manfest­ed that there was remission of sins in the Old Testa­ment.

SECT. III. Objections Answered.

LEt us now examine Mr. D. reasons whereby he and divers Sectaries do think to prove the contrary. It is not possible (say both he and they) that those who lived under the Old Testament, Object. could have their sins actually pardoned, because Christ then had not purchased the pardon of them by his death and Passion. But I answer, Answ. they are much mistaken. For the sins of all the elect people of God, that lived before Christs passion were pardoned, because he had undertaken to satisfie the law, and justice of God for them. Whereupon it is that Christ is called the surety of a better Testament, Heb. 7.22. that is, then the Law was, to wit, because he became our surety to his Father, and undertook to satisfie his justice for our sins, and to bring us to God. Wherefore as the debter is discharged from prison, when the suerty taketh the debt upon him, although he doth not pay it presently; but bindeth himself to satisfie it, at a set time agreed upon: So seeing the eternall Son of God, became surety unto his Father for us, and took our spirituall debt upon him, and bound himself to redeeme us by his death, at that fulnesse of time, which was decreed, and agreed upon by his Father and him: all those therefore that by faith did rely upon the alsufficient sacrifice & satisfaction of Christ, from the beginning of the World untill his passion, had their sins pardoned, and were saved by meanes of that their faith in him, as well as we are, who now believe in him after he hath suffered, and paid our debt. For this cause he is called The Lamb slain from the beginning of the world, Rev. 13.18. not only because he was in Gods decree and counsell [Page 5] from all eternity appointed to be slain; or because he was from the beginning of the World slain Mystically in the sacrifices that were offered: But in this regard principally becau [...]e the validity and virtue of his death did extend it self unto Adam, and to all the elect of God, that lived at any time, or other, from the beginning of World. Object. But saith Mr. D. those that lived, before Christ had by his death redeemed them, were under the Bondage and curse of the law, Answ. therefore their sins were not pardoned and for­given them. I answer, they were in bondage to the Ceremonies of the Law, Gal. 5.1. which Paul called a yoak of bondage. And St, Peter saith, That neither they nor their Fathers were able to bear it but they not were in bondage to sin and Satan. Acts 15.10. For what godly heart can endure to hear, that Abraham the Father of the faithfull, or Isaac, or Jacob, or David; and the rest of those holy Patriarchs, should be said to be in bondage to sin, or to be Satans bond-men? As aborrent also it is to Christian piety to say, as Mr. D. doth, that they were under the curse of the law, for then they should have been in the state of dam­nation, and liable to Gods wrath. We confesse indeed they were under the law; but how? under the paedago­gie or School-Mastery, not under the curse and condem­natory sentence of it; for from that were they freed and delivered by their faith in Christ to come, as we are now by our faith in the same Christ who is come.

But saith he, Object. St. Paul telleth us that as many as are under the law, are under the curse. No, he doth not: Gal. 3.10. but as many as are of the works of the law, that is, who seek and go about to be justified by the works of the Law, Answ. are under the curse. But this did not the Fathers before Christs coming, for as St. Peter saith, Acts 15.11. As we do believe that we shall be saved through the grace of our Lord Je­sus Christ, so did they. Object. He alleadgeth also those words of the Apostle, They received not the promise, Heb. 11.39. as if the meaning of them were, that those under the Old Testa­ment, were not made partakers of forgivenesse of sins, [Page 6] and salvation before Christs coming. Bur I have before proved, Answ. that there was the same remission of sins in those dayes, that there is now. For of those that lived at that time, as well as now, David speaketh plainely, and saith, Psal, 32.1, 2. Blessed is he whose transgression is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity. Whereas then the Apostle saith, they received not the promise, he speaketh of the pro­mise of Christs incarnation, and manifestation in the flesh, and his meaning is, that that promise was not then accomplished, but differred untill the dayes of the New Testament, wherein we see those things, and hear those things, which Abraham and the Prophets, and faithfull people of God in those dayes, desired to see, and hear, but could not, God providing better things for us, (as the Apostle speaketh in the next words) that they without us might not be made perfect, that is, in the knowledge and faith of the full Revelation of the Messiah, but held in the state and condition, as it were, of children in their Minority.

Object. He urgeth also against us, those words of the Angel Gabriel unto Daniel, Dan. 9.24. Seventy weeks are determined up­on thy people, and upon the holy City, to finish the trangression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousnesse. For from hence he inferreth and con­cludeth, that the sins of the people of God, were at that time remaining, and that they were not reconciled to God. Answ. But hereunto I answer, that the Angel in these words speaketh of the finishing of transgressions, and making an end of sins, and of making reconciliation for iniquity by way of satisfaction and Redemption, which Christ was to do in his passion; Isai. 53.10. when (as Isaiah saith) he was to make his soul an offering for sin: but not of taking away sin and making reconciliation by actuall remission and forgivenesse thereof: For thus all those were recon­ciled to God, and were discharged of their sins, who be­fore Christs passion did expect his coming, and built the hope and confidence of their Redemption, and salva­tion on him.

I do not remember (for I have not his book by me) any thing else, that Mr. D. alleadgeth to infringe the force of my two former reasons. I have nothing therefore more to say unto him in this Question.

SECT. IIII. Two reasons more proving that the Children of God, are to pray for the pardon of their Sins.

THirdly, therefore I do reason thus against the aforesaid Reaso.n 3 Sectaries; If the Children of God are not to pray for the pardon of their sins, then it will follow, that pardon of sin is to be had without any prayer, which is a great and grosse absurdity, for we have no promise of any good thing from God, unlesse we pray for it. Math. 7.7. Ask (saith our Saviour) and you shall have. Here the promise is made to him that asketh. But on the contrary, ye have not, James 4.2. be­cause ye ask not, saith St. James. James 1.7. Now when men are unregenerate, they cannot pray in faith, and therefore, as St. James saith, shall obtain nothing of the Lord. And after they are regenerated, and do believe, these men will not allow them to pray for the pardon of their sins. According therefore to their doctrine, pardon of sin is to be had, without any true prayer. The grossnesse, and ab­surdity of which conceipt who seeth not, that is not stark blind in spirituall things? Fourthly it hath been Reaso.n 4 constantly taught untill this time not only by others, but even by those also, that would not allow the Lords pray­er to be used as a prayer, that it is a platforme of prayer, according whereunto we are all of us to frame and form all our prayers at least wise, for the matter of our petitions. Now, as I have shewed already, Christ therein taught his Disciples to pray for the forgivenesse of their sins. It it a novellous conceipt therefore, and upstart errour, to hold, That the Children of God, ought not to pray for the pardon of their Sins.

SECT. V. The severall Causes, or reasons, why the Children of God, are to pray for the pardon of their sins.

Object. But, say these men, when we believe in Christ our sins are pardoned, we are therefore to praise God for this his mercy; but not to pray for it, seeing we have it already; for then we should take Gods name in vaine. Answ. 1 But I an­swer them, that the promise of pardon of sin, at least­wise for the continuance of it, is not made unto one individuall act of faith onely, but to perseverance, and continuance in the faith; for so we are given to under­stand, Heb. 10.38 Heb. 10.38. The just shall live by faith: but if any man draw back, my soule shall have no pleasure in him. But, saith the Apostle, We are not of them that draw back unto perdition: but of them that believe, (perseverantly) to the saving of the Soul. And before in the third Chapter, the same Apostle hath told us▪ See also Joh. 8.31. verse 14. that we are made pertakers of Christ, if we hold the beginning of our con­fidence, sted-fast unto the end. After therefore we are justified, and absolved from our sins, yet we are to pray still for the pardon of them, because as Amesius, and other of the Learned protestants generally say, Continu­atio hujus gratiae est nobis necessaria, the continuance of this grace is necessary for us. For as it is not to one indi­viduall act of faith onely, so neither of repentance nor of prayer; but to perseverance and continuance in all these, that God hath promised and granted pardon. This is to seen in David, for after his sins were pardoned, and he the true Child of God, yet he prayeth still, remember not the sins of my youth nor my transgressions. And af­ter David was pardoned, (for Nathan upon his repentance said unto him, the Lord hath taken away thy sin, 2. Sam. 12.13.) yet he prayed most earnestly for pardon, Psal. 51.

We are still to pray for the pardon of our sins, Ut sensus et manifestatio hujus gratiae, magis magis (que) percipiatur, prout [Page 9] singularia peccata postulant, that the sense and mani­festation of this grace may be more and more evident unto us, as our severall sins do require. For so it is, there are hardly any of Gods Children, whose consci­ences are not more troubled with the remembrance and remorse of some of their sins then of others. It will be necessary for them therefore to pray dayly, as for the pardon of their other sins, so especially of these, that so they may grow more and more assured of the pardon of them, considering what gratious promises Christ hath made to these their paayers. Verily verily I say unto you, Joh. 16.23 whatsoever ye shall ask the Father in my name, he will give it you. And what things soever ye desire when ye pray, Mar. 11.24 be­lieve that ye receive them, and ye shall have them, Sure I am, there is no man living upon the face of the earth, that attaineth unto such a perfect assurance of the remissi­on of his sins, that he cannot have that assurance of his increased. For all graces are here imperfect in us. 2 Pet. 3.18. Where­upon we are all of us commanded to grow in grace. In this regard therefore he that is most assured of the re­mission of his sins, hath still need to pray for the pardon of them. Thirdly, We do all of us daily commit new sins, Thirdly. we have need therefore daily to solicite the Lord for the pardon of them. Jam. 5.16. St. James exhorteth and stirreth us up unto this, when he saith, Confesse your sins one to another, and pray one for another. For I would know of these men, what he would have us to pray for? Not unlikely they will say for increase of grace to conquer and overcome our sins, and for health in time of sicknesse. It's true, no doubt: but not for these onely, but for pardon of those sins of ours, which do pull down Gods judgments upon us; for so he giveth us to understand when he saith. Is any sick among you? let him call for the Elders of the Church, and let them pray for him. And the prayer of faith shall save the sick, and if he have committed sins, they shall be forgiven him. Here first the Apostle excepteth none, no no not the best Christian that is, but speaketh universally, and saith, Is Any man sick, let him call for the Elders of the [Page 10] Church, and let them pray for him. Secondly, he setteth down a double consequent of these their prayers, when he saith, the prayer of faith shall save the sick; and Secondly, if he have committed sins they shall be forgiven him. It is most evident, and manifest therefore from hence, that prayer is to be made for the forgivnesse, not onely of the sins of those that are unregenerate and unbelievers, as St. Stephen prayed for his persecutors, saying, Lord lay not this sin to their Charge, Acts 7.60. but as well also for the sins of believers.

Fourthly.Lastly, we are daily to pray for the pardon of our sins, be­cause the day of judgment is not yet come, when Christ with his own mouth will pronounce sentence of absoluti­on on believers, and of condemnation on all unbelievers, and ungodly men. There is none of us, I presume, that will say that he is holier then Epaphroditus, or that hath more assurance of his sins then he had; Notwith­standing Paul, as much as he commendeth him, prayeth heartily for him, that the Lord would shew mercy unto him at that day, the day of judgment, in which he should be presented, and appeare before Christ. Now what meaneth he hereby, but that the Lord would be merci­full unto him in blotting out his sins, 2▪ Tim. 1.18. then, as St. Peter speaketh, that is, in passing sentence of absolution upon him, See Acts 3.19. and in freeing him from the dreadful sentence of con­demnation, which he will then passe and pronounce on the ungodly: For that there shall then be, not only an execution of the sentence already given in the word, but a reall judgment, the Scripture maketh plain, Acts 17.31. God hath appointed a day in the which he will judge the world in righteousnesse, by that man whom he hath Or­dained, 2. Tim. 4.1. that is, by Jesus Christ. And, I Charge thee there­fore before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and his kingdom. St. Peter also speaking of himself, and of the other Apostles, saith, that God commanded them to preach un­to the people and to testifie that it is he, Acts 10.42. that is, Jesus Christ, which was Ordained of God to be the judge of quick and dead. Here, in the courts of this world, the judgment [Page 11] goeth before, & the execution followeth after: the former is the act of the judge himself, the other of his Ministers, that do it by his Authority, and never till the judgment is past. So Christ himself will sit in judgment on all the world at the latter day; Math. 25.31 Math. 13.41, 42. but the execution of his judg­ment, he will commit to the Angels. As long there­fore as we live here, who seeth not that we have all need to pray that our sins may be pardoned, and that we may stand in judgment at that dreadfull day, when we shall appear before the judgment Seat of Christ, Psal. 1.5. and every one receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Cor. 5.10.

SECT. VI. Another Objection, answered.

AFter I had thus finished this Question, a friend of mine acquainted me with an argument drawn a Si­mili, from a similitude, which he heard a Souldier use, to prove that he was not to pray for rhe pardon of his sins: it was this. If one give me a garment, shall I still after I have it, petition and pray him to give it me? It were absurd so to do. Seeing therefore God upon my repentance and faith in Christ, hath forgiven me my sins, it will be no lesse absurd in me, still to pray for the par­don of them. Whereunto I answer, that an apt simi­litude doth excellently illustrate a matter after it is prov­ed; but otherwise there is little, or no force in it at all of it self to prove any thing that is doubtfull, or called in­to Question, especially, Si illo pede claudicat if it do halt on that foot, wherein the force and strength of the Argument lieth. Now so fareth it with this Similitude of his. For that garment he speaketh of, was abso­lutely given, and he put into possession of it, without being further bound to the performance of any thing for the time to come, unlesse it were to a duty of thankfulnesse: [Page 12] But our sins, are not forgiven us absolutely by God, but upon condition that we do repent and believe in Christ, and pray for the pardon of them: yea and this pardon is also granted, not to one individuall act of repentance, or of faith, and prayer: but to perseverance, and continu­ance in all these, as long as we live here, as I have shew­ed already. We can have no assurance, nor no hope therefore of the forgivenesse of our sins, if we fall away from the faith, revolt to sin, or leave off praying. Again, a garment is given but once for all, but our sins, were first forgiven ab aeterno, from all eternity in Gods pre­destination; Secondly, upon our repentance and faith in Christ, they are forgiven in verbo Evangelii in Gods word, in his word of the Gospel.

And lastly, at Christs coming we must all appear before his judgment seat, to be judged openly before all the world, that the equity of his Justice may appear, and be made manifest unto all; to the glory of God, the comfort of his Saints, & the confusion of all the wicked. Untill ther­fore we shall personally appeare before Christ, & be abso­lutely absolved by him: we have need still to pray for the pardon of our sins.

SECT. I. It is lawfull for us to pray that God would turn away his anger from us: And, how this is to be understood.

Mr. D. sharply reproveth the practice of this, saying. How often have we thought God like unto our selves? Recon: of God to man, page 36. How many times have we imagined an angry God, a wrathfull Maiesty? And thought to appease his indignation by fasting, by praying, by almes, by teares, and such like things? O foolish man! if his wrath should not be before appeased, what Creatures could stand in his sight? Because of this, he chargeth us to have set up an Idol in our hearts throughout the Land. But I would know of him, whether it be not safe for Christians, both to speak and pray in the language of the holy Scriptures? Sure I am, David prayeth thus. Psal. 6.1. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure. And Psal. 79.5. he speaketh and saith, How long Lord wilt thou be angry, for ever? shall thy jealously burne like fire? And then he prayeth, Pour out thy wrath upon the heathen, that have not known thee, and upon the kingdomes that have not called upon thy name. In Psal. 85.3. He also speaketh unto God and saith, Thou hast taken away all thy wrath, thou hast turned thy self from the fiercenesse of thine anger. And then he prayeth and saith, Turn us O God of our salvation, and cause thine anger to­wards us to cease. Wilt thou be angry with us for ever? Wilt thou draw out thine anger to all generations? After the like manner, doth David speak of Gods anger in divers other Psalmes. Moses also told the Israelites, that the Lord was angry, and wroth with him for their sakes. But, Deut. 1.2, 7, & 3, 26, & 4, 21. not to alledge any more the like sayings, whereof we meet with many in the holy Scripture; doth not the King of Ninive, both speak, and practise that, for the averting of Gods heavy judgment from himself and his people which Mr. D. greatly condemneth in us, Joh. 3.8, 9. the people of this Land? For he proclaimed a fast and commanded [Page 14] his people to cry mightily unto God, and to turn every one from his evil way, and from the violence that was in in his hands, Saying, who can tell if God w ll turn, and repent, and turn away from his fierce anger, that we perish not? What? shall we say, the King of Nineve did evill in speaking thus,? No, for this is related here in the prophet, not by way of reproof, but of Commendation, and for our imitation. We are not therefore to find fault with any for fasting and praying, that God would turn away his wrath from them, and from the whole Land, at such times, as this is, for so we should hinder, the peoples repentance, and make them profane. But that they may not conceive amisse of Gods anger, we are to teach them, that anger is in God, non per modum affectus, sed effectus, that is to say, that by the anger of God, we are to understand, not any such turbulent passion or affection, as is in us, when we are angry. For then God should not be immutable and unchangable. For such passions do work a great change and alteration, Mal. 36. Jam. 17. both in the body, and in the mind and soul of man. Again, if God should be moved, and disturbed as we are, when we are angry, then he should not be perfectly blessed, because he would for that time, or at that present want inward quietnesse, and contentment of mind. By the anger of God therefore, we are to understand such effects of Gods justice, or such actions as anger produceth in us. Now these are reduced by Zanchius, and after him by Polanus; unto these three heads. First all men when they are 1 angry, do decree and resolve with themselves, to be re­venged on those that wrong them, and punish them: And 2 secondly, do threaten them in words; And lastly, do indeed performe that which they have threatned. So by Gods anger, are meant these three things, first, his most 3 just will and decree to visit and punish sinners, temporally and eternally. Rom. 1.18. Thus St. Paul saith, The wrath of God is revealed from heaven, against all ungodlinesse, that is, saith Zanchius, by effects it is manifest, what the will of God, that dwelleth in heaven, is against all iniquity. [Page 15] Secondly by Gods anger is also meant his terrifying and threatening of sinners, & denouncing of judgments against them, whether it be by his word, or by portentuous, or prodigious signes and tokens. In this sense doth the King of Nineve speake, when he saith, Who knoweth if God will turn, & repent, & turn a way from his fierce anger that is, ab executione suarum Comminationum, saith Zan­chius, from executing of that fearfull destruction on them, which by his prophet he had denounced and threatened. Lastly, by Gods anger are meant also the judgments, and punishments themselves, which he inflicteth on sinners, in which sense the Apostle speaketh, when he saith, Thou treasurest up for thy self wrath against the day of wrath, id est (saith Zanchius) poenas in illud tempus, quote Deus puniet, that is, punishments, against that time, in which God will punish thee. And in the same sense and signi­fication, is the anger, or wrath of God to be understood, Math. 3.7. Eph. 5.6. Luke. 21.23. as Zanchius shew­eth.

To lay down this matter, yet more fully. By Gods anger, we are somtimes to understand the severity of his justice upon obstinate sinners, whom he punisheth without shewing them any mercy. Thus David speaketh of Gods anger, when he saith, O Lord rebuke me not in thy hot dis­pleasure, that is, according to the rigour of thy justice: Psal. 6.1. unlesse we shall say as Zanchius and Polanus do, that he prayeth that God would not execute the threatenings of his word upon him. So also, whereas the Lord saith, I will not execute the fiercenes of mine anger, Psal. 11.9. I will not return to destroy Ephraim. By the fiercenesse of Gods anger here, we may either understand the severity of his revenging justice, or his heaviest judgments, or else those terrible threatenings, which he had denounced against the ten Tribes, for their Idolatry, and other sins. And in the same sense he speaketh, Hos. 13.11. I gave thee a King in mine anger, and took him away in my wrath.

Again by the anger of God in other places of the Scripture, we are to understand the effects of Gods re­venging justice, on the wicked, and of his correcting justice on his own Children, both denounced in his word, and executed in his punishments and corrections. Thus when Moses told the Israelites, that the Lord was angry with him for their sakes, he spake this, because the Lord had reproved him for the words which he by their insti­gation spake hastily, at the waters of Meribah, and told him that he should not enter into the Land of Canaan. And when the Lord saith, that he sware unto the rebelli­ous Israelites in his wrath, that they should not enter into his rest; by his wrath here, is meant that destruction, which he had denounced against them. Now by the anger of God in other places, are meant the effects both of Gods revenging justice executed on the wicked, and of his correcting justice on his own Children. An example of the former, we have in the unbelieving Jews, of whom St. Paul saith, wrath is come on them to the utmost, that is, 1 Thes. 2.16 Isa. 54.8. extremity of punishment. And of the latter in the believing Jews. In a little wrath I hide my face from thee for a moment, but with everlasting kindnesse I will have mercy on thee, saith the Lord thy redeemer.

Thus have I briefly shewed, what the Protestants do hold, and what they do teach, concerning the anger of God, against which I presume Mr. D. will not reply. No cause hath he therefore, to find fault with us, for praying that God would be mercifull unto us, and turn away his wrath and indignation from us, and from the whole Land; unlesse he will say, that it is not lawful for us to speake Tropically, or Figuratively in our prayers, as the Scripture doth.

SECT. II. How Gods wrath is Pacified.

THe next thing which I am to clear, is how God can be said to be pacified, and appealed by fasting, and prayer. For Christ onely hath pacified his Fathers wrath, by that propitiatory sacrifice of his, which he offered un­to him for the sins of all the elect. If any therefore shall take upon them by their prayers, or by their fasting and teares to turn away Gods wrath from themselves, or from the Land, instead of pacifying him, they shall pro­voke him so much the more, by robbing Christ of the glory, that is due unto him. This is another thing (as I conceive,) which Mr. D. in those words of his, which I alledged at the beginning of this Question, doth intend to charge us with. But hereunto I answer briefly, that Gods wrath may be said, to be appeased two manner of wayes, 1. Stricté et proprié, in a more strict and pro­per sense, by satisfaction made to his justice, Answ. for the sins whereby he is provoked. Now thus only hath Christ pacified his Fathers wrath, Rom. 3.25. Eph. 2.14. Col. 1.20. Rom. 5.10. and reconciled us unto him by his death. We do willingly therefore acknow­ledge, that both the Papists, and all other that do think to satisfie God for their sins, and so to pacifie his wrath, by their prayers, fasting, and weeping, and afflicting of themselves, with any such p [...]nall workes, or sufferings, do take upon them Christs Office, and rob him of his glory: But the Protestants are not guilty of this, but do condemn it, and speak against it; as their works and writings do bear witness, Secondly, Gods wrath may be said to be pacified laté et improprié, in a large & in an im­proper sense, when such duties are practised and performed, upon the doing whereof, God doth turn away his indigna­tion, that is, removeth his judgments, not for the merit of the works that are done, or as if by them, his justice were satisfied; but for Christs sake, who hath merited par­don [Page 18] for such as Heb. 5.9. obey him in doing the things which he requireth; to whom therefore God hath promised that he will be gratious, and favourable. Thus is God, through Christ, pacified towards sinners, when they repent and turn unto him, and pray, and humble themselves before him according to his gratious promises, which he hath made unto them, Therefore also, now saith the Lord, turn ye even to me, with all your heart, and with fasting, Joel 2.12.13 and with weep [...]ng, and with mourning▪ and rent your hearts, and not your garments, and turn to the Lord your God: For he is gratious and mercifull, slow to anger, and of great kindnesse, and repenteth him of the evil. And Jer. 18.7, 8. At what instant I shall speak concerning a Na­tion and concerning a Kingdom to plucke vp & to pull down and to destroy it: If that Nation against whom I have denounced, turn from their evil, I will repent of the evil that I thuought to do not them.

See also Zach. 1.3. 1 Cor. 11.13. 1 Kings 8.33. The summe of all that hath been said, is this: Gods wrath is pacified upon our humiliation, repentance, prayer, and faith in Gods promises; not for these acts or workes of ours, but for Christs sake in whom we do believe, and whom we do obey: or else thus; Gods wrath is not pa­cified By our fasting, and repentance, to speake properly (for then we should be justified by works,) but When we repent, and pray, and turn unto him: for as long as we live in sin, we are under Gods wrath.

SECT. III. Objections Answered.

Having thus finished what Mr. D. hath given me ac­casion to say concerning this Question; before I do proceed unto the next, I have thought good to answer certain Objections, which I find urged by one to prove that God neither is, nor can be angry with any of his Children: which if it were true, then indeed the Children of [Page 19] God, should have no need to pray at any time or other, that God would turn away his anger from them▪ or if they pray so, they shall take Gods name in vain. The first of these Objections is this. God seeth no iniquity in his people, he cannot therefore be angry with them, for nothing offendeth him, nor causeth him to be angry but sin. Now to prove that God seeth no iniquity in his people, these Testimonies of holy Scripture are alledged. He hath not beheld iniqu [...]ty in Jacob, Num. 23.21 neither hath he beheld perversenesse in Israel. At that time (to w [...]t when they shall be converted unto the Lord) the iniquity of Israel shall be sought for, and there shall be none. Jer. 5.30. Our blessed Saviour also speaketh thus unto the Church his spouse. Behold thou art all fair my love, and there is no spot in thee. Cant. 4.7. That I may answer these things in order, first I grant, that if God did not at all see any sin in his people, he could not be angry with them; but the Testimonies here alledged do not prove this; for first, the Lord is said, to have be­held none iniquity in Jacob, and to have seen no perverse­nesse in Israel, to wit, at that time when Balaam utter­ed these words: non absolutè, sed comparativé, not abso­lutely none at all, but none in comparison of those foule, and fearfull sins of Idolatry, sorcery, and the like abominations, to which the Heathen were addicted; and whereunto Balaam by his wicked counsell, which he gave afterwards to Balack, drew many of the Israelites to their destruction, (those I mean which committed adultery both spirituall and corporall) and hoped by this meanes, to have insnared them all, that so they might have been open to Gods Judgments, and have been destroyed by the King of Moab. Again, the Lord is here said, not to have beheld any iniquity in Jacob, nor to have seen perversenesse in Israel, with a revenging eye to condemn them, or to cast them off for it, and to deliver them up as a prey into the hands of their mali­cious enemies: but otherwise he saw all the iniquity, and all the evil that they did, with the eye of his providence, from which nothing is concealed, nor lyeth did, for as [Page 20] the Apole saith All things are naked and opened unto the eyes of him with whom we have to do; Heb, 4.12. And, as Solomon saith, Pro. 15.3. the eyes of the Lord are in every place beholding the evil with a loathing of it, and the good, with an approbation of it. Those therefore who hold that the Lord doth not at all behold any iniquity in his Children, must either deny their sins, to be evill, or else [...]ay that they do not sin at all, directly contrary to most expresse, and plain places of holy Scripture. Ecles. 7.20. For, as Solomon saith, There is not a just man upon the earth, that doth good, and sinneth not. See also, Rom. 3.10. James 3.2. 1. Joh. 1.8. Thus I have answered the first Testimony of holy Scripture, admitting that the words are to be translated, as they are commonly read in our English Bibles, and as they are by this Author alledged: But the truth is, they are so rendered by some most learned and judicious Interpre­ters, that there cannot so much as any shew, or colour of an Objection be raised from them, to prove that God seeth not any iniquity in his Children. For thus do they translate them, he hath not beheld wrong against Jacob; nor hath he seen grievance against Israel. For the expo­sition and justification of which interpretation, I referr my reader to a large, and most learned dissertation of Mr. Gatakers, upon this very place of holy Scripture, which I saw not, untill I had finished this Question.

Hujusmodi di­cta, non sunt intelligenda de Simplci cogni­tione Dei, quasi non ea amplius nórit sed de cognitione ju­diciali ad pae­nam, Zauch lib 3. de natu­ra Dei, Chap. 2. q. 14.The next Scripture that is alledged that is, Jer. 50.20. Where he saith, At that time the iniquity of Israel shall be sought for, and there shall be none, the meaning where­of is, that there shall be none to be imputed unto them, because it shall be forgiven them, and the sins of Juda shall not be found, that is, to be charged on them, or rise up against them to their condemnation, because they shall be justified and absolved from them. In the same sense doth our Saviour speake of his Church, Cant. 4.7. Behold thou art▪ all fair my love and there is no spot in thee; for this is not spoken of the spotles purity, and perfect beauty, or fairnesse of the Church by inherent sanctification, but of perfect righteousnesse imputed unto her in her justifi­cation: [Page 21] for although none of the Children of God be perfectly fair in themselves, but defiled in part with many spots of sin while they live here; yet being considered as they appear before Gods tribunall clothed with Christs righteousnesse, so they are all fair in Him, and there is no spot in them, which is not washed away in his blood, in regard of the imputation, or guilt thereof. Hereunto I add further, that the holy Scripture speaketh sometimes of the Church of Christ, not only as shee be­ginneth to be purified from sin here in this life, but as holinesse shall be perfected in her in the world to come, at what time shee shall be all fair, not only by justification, but internal sanctification al­so, so that no spot of sin shall at all adhere unto her. Even now while Christs spouse so journeth here on earth, he beginneth by his word and spirit to sanctifie and cleanse her from her spots and impurities: but when her warfare shall be ended, he will present her unto himself, a glo­rious Church, not having spot or wrincle, or any such thing, Eph. 5.26.27. but holy, and without blemish.

The next thing which I find alledged to prove that the Children of God are not to fast, nor pray, that God would turn away his indignation from them, are certain places of Scripture, which say expresly that God is never angry with is people, Isa. 27. Fury is not in me. Isa. 54.9. As I have sworn that the waters of Noah shall no more go over the earth, so have I sworn that I will be no more wroth with thee, nor rebuke thee. Whereunto I answer that there is a two fold anger, the one of a revenging Judge, that executeth justice strictly according to mens deeds and deserts; the other of a loving Father, who is angry with his Children, when they do evil, for their correction and amendment. Of the former, the Lord speaketh to his Church, when he saith, Fury is not in me, and I will be no more wroth with thee, nor rebuke thee, that is, in wrathfull revenge, to satisfie my justice on thee. For otherwise the Lord saith plainly, As many as I love I rebuke and Chasten, be Zealous therefore and amend. Rev. 3.19.20. Thus the Lord is angry with his own Children, with the anger of a [Page 22] Father, that is, not out of hatred or any ill will, but out of mere love, tendring their good, and reclaiming them from evil, that they may not perish, but be saved eter­nally. So he was angry with Moses and Aaron at the waters of Meribah, as I have shewed before. And of this anger David speaketh when he saith. His anger in­dureth but a moment. Psal. 30.5. And again, the Lord is mercifull and gratious slow to anger, and plenteous in mercy. He will not alwayes chide, neither will he keep his anger for ever. Psal. 103.8, 9. After the same manner speaketh also the Lord himself. In a little wrath I hid my face from thee for a moment, but with everlasting mercy will I have compassion on thee, saith the Lord thy Redeemer. It is evident that the Lord speaketh here, of his own Children, for his everlasting mercy belongeth to them and on them it is, that his anger remaineth but a moment. For on wicked reprobates, it shall rest for ever; according to that Joh. 3.36. He that believeth not the Son shall not see life, but the wrath of God abideth on him.

SECT. I. A Man may be assured of his Salvation by his Re­pentance.

TO this Mr. D. answereth, When the soul is loaden with the burden of sin, and sense of misery, Confer. p. 18 it is suffi­cient for our assurance, to believe God in his promises, and we read of nothing else. Act. 16.31. Beleeve in the Lord Jesus Christ, and thou shalt be saved. No doubt it is true, that he who believeth in God according to his promises, which [Page 34] in the Gospel he hath made unto us, I find (saith he) but one onely condi­tion of actu­al Reconcili­ation of man to God, p. 56. that is, as he explaineth himself, whereby we know that God is re­conciled to us, p. 51. Confer. be­tween a sick man, &c. p. 5. shall obtain remis­sion of sins and salvation; but these promises are not made to any one that continueth in sin, although he be never so much terrified, and troubled with the fear of Hell: but to those only that repent, and turn unto God. And hereupon it is, that the true Christian in believing repenteth, and repenting believeth. Thus Faith and Re­pentance are twisted together, as it were, and indeed are never separated, as he himself acknowledgeth. Where­upon it followeth necessarily also, that a man may be as­sured of his salvation, by his repentance. And this he dareth not deny, but saith, that it is a sure mark of salva­tion, whatsoever faileth.

But he hath no sooner granted this, but in the next words he laboureth to rob and bereave Christians of all the comfort, which their Repentance will afford them; for he saith, That a man cannot know his Repentance to be true, neither by his hearty sorrow for his sins past, nor by his steadfast purpose to forsake all sin, and to walk in all godliness.

First, He saith, that Reprobates, as Esau, Gen. 27.1. and Judas, Math. 27.3. repented, and sorrowed heartily for their sins. And (saith he) doubtless all that do de­spair, do heartily sorrow for their sins, as they that are swallowed up with over much sorrow. But I answered him, that such do sorrow heartily in deed, but nor for their sins; but for the punishment and damnation of them, which they are afraid of. The Apostle therefore calleth this Worldly Sorrow, 2 Cor. 7.10. and saith, that it causeth death: but in the next words he telleth us, that godly sorrow (which is when a man after a godly manner is so­ry for sin, because it is sin, or because it is an offence a­gainst God, and a dishonour to him) worketh repen­tance unto salvation, 2 Cor. 7.10. never to be repented of. Whosoe­ver therefore findeth such godly sorrow in himself, may thereby be assured of salvation. The like is to be said of him that purposeth, not by fits and flashes; but stead­fastly to forsake all sin, and to walk in all godliness. For [Page 35] seeing the heart, that is, the will, tanquam Regina, as a Queen, commandeth all the inferior faculties of the soul, and members of the body; It is certain therefore, that if a man be not diverted from his purpose, If he be constant in his purpose, I say, for many times sensual af­fections do rebel against the will, and do lead it a­way captive with them. Act. 11.23. Heb. 13. Psal. 119.6. but be constant in it, he will perform it, whilest he is not letted by outward violence, which the soul, or the conscience in working holiness, never is. And hereupon it was, that Barnabas, when he saw the grace of God, which he had bestowed upon the Brethren at Antioch, exhorted them, that they would with purpose of heart cleave unto the Lord. And the Apostle speaking of himself, saith, We know we have a good Conscience in all things, willing that is resolving to live honestly. And hereby also did David assure himself of Gods favour, when he said, Then shall I not be con­founded, when I have respect unto all Gods Comman­dements. That which he alleageth to impeach this, Object. is frivolous, and of no weight, to wit, that the Scribes and Pharisees had a purpose to lead a godly life; and yet our Saviour rejected their obedience, saying, Mat. 5.20. Except your righteousness shall exceed the righteousness of the Scribes and Pharises, ye shall in no case enter into the Kingdom of Heaven. For their righteousness was externa non interna justitia, outward onely before men, but the inward purity of the heart was wanting in them. For which cause our blessed Saviour, compared them to whi­ted Sepulchres, and told them, that they did make clean the outside of the Cup, and of the platter, whereas their inward part was full of uncleanness. Besides this, Luk. 11.39. they tythed Mint, and Annise, and Cummin; but neglected the weightier matters of the Law, as our Saviour layeth this to their charge. He is much mistaken therefore, Mat. 23.25. when he saith, that the Scribes and Pharises had a constant pur­pose to forsake all sin, and to walk in all holi­ness.

But (saith he) St. Paul a Pharise saith of himself, Object. Phil. 3.6. that he before his conversion, was as touching the righteous­ness, which is of the Law blameless.

The answer hereunto is, Answ. that he speaketh only of the [Page 36] outward righteousness of the Law, as his enemies the Pharises understood it. His meaning therefore is, that he was unblameable in the Opinion of the Jews, who were seduced by the Pharises, and did as much as they required of him, or that he was unblameable, in regard of his outward cōversation before men: and what if St. Paul did think well of himself, whilest he was a Pharise, and did persecute the Church of God, can none therefore, no not those, who have received the spirit of God, whereby they know the things that are given them of God, 1 Cor. 2.12. be assu­red that they do in truth serve God according to all his Commandements?

SECT. II. Faith and Repentance are distinct Graces.

Object. Confer. p. 19, 20. Answ. Synop. purioris Theologiae.BUt he telleth us wherefore he acknowledgeth true Repentance to be a sure mark of salvation, to wit, be­cause Repentance includeth Faith as a part thereof.

Whereunto I answer, as the learned professors of Ley­den, and other Protestants do, that Repentance is some­times taken generally, for the whole conversion of a sin­ner from darkness to light, and from the power of Satan to God, and so faith is a part of it; but otherwise the ho­ly Scripture speaketh of Faith and Repentance, as of two distinct graces. For so doth St. Paul, when he saith, that he kept back from the Ephesians, Act. 20.21. nothing that was profi­table for them, but taught them repentance towards God; and faith towards our Lord Jesus Christ. Whence I reason thus, Conf. p. 20. those vertues, or those graces that are dif­ferenced by their objects, are different vertues, but so are repentance and faith: therefore they differ really, & non sicut totum, & pars, and not as the whole, and the part, Object. Act. 2.37, 38. the one whereof is included in the other. But saith he, when the Jews asked, what shall we do to be saved? Peter answered, Repent and be baptized, And when the [Page 37] Jaylor made the same Question, Paul answered, Act. 16.31. Believe in the Lord Jesus Christ, and thou shalt be saved: there­fore either repentance must include faith, or else St. Peter giveth not a full answer: yea rather, say I, or else Mr. D. is deceived: for in that saying of St. Peter, Faith is not included in the word Repent; but in the words following, And be baptized in the name of our Lord Je­sus Christ, that is, in the faith of our Lord Jesus Christ. Although otherwise (as I have said before) I do not de­ny but [...], Repentance, when it is used alone, and not opposed to faith, may comprehend, or include in it, faith in Christ Jesus, as a part of our conversion.

SECT. III. That Charity doth not bind a man universally to give half his Goods to the poor, as Zacheus did.

HE granteth also, That Love to the Brethren is a sure and certain note of a true Child of God, and of Sal­vation, is plainly taught, 1 Joh. 3.4. which place is vindicated from the false glosse which Mr. D. hath set upon it, Pag. 234. Confer. Pag. 7, 8. that where unfained love to the Brethren is found, it may be a testimony of grace re­ceived (but addeth) that a man cannot love them, unless he do sell, either the whole, or half of his possessions, and divide them among such of his Brethren, as he knoweth to be poor.

But if this be an inseparable note of true charity, as he teacheth, I dare boldly say, he by this Doctrine of his, will much more trouble mens Consciences, then we do by ours, and give them lesse assurance of Salvation: 1 Joh. 3.14. For he that loveth not his Brother abideth in death.

Now how many can he find in this Kingdom, that with Zacheus do give half their goods to the poor, or that having Lands and possessions, do with those primitive Christians sell them, and lay down at their Ministers, Act. 4. or [Page 38] Pastors feet, the price of them, that it may be distributed amongst their Brethren, as their necessity shall require? doubtless he will find but a few, if any, that will do this. Now what, shall we exclude all the rest from the state of grace, and consequently, from all hope of salvation? I dare not do so; and yet I must needs say, seeing the faith that is available to salvation, worketh by love, Gal. 5.6. the great want of love, in many forward professors of the Gospel, may give them just cause to doubt of their salva­tion. Luk. 19. Act. 2.45. & 4.34, 35. But that I may come nearer to Mr. D. although Zacheus at his conversion, gave half his goods to the poor, and those that were possessors of Lands, sold them, and laid down the money at the Apostles feet: yet the Lord no where bindeth us by any precept to do the like; neither do their examples bind all to imitate and follow them in this their practice. For God distributeth his gra­ces diversly, to some he giveth very large hearts, and stir­reth them up to do more, then others can ordinarily at­tain unto, who have received an inferior portion of the spirit, 1 Pet. 4.10. or gift of grace. And hereupon it is, that St. Peter exhorteth, As every man hath received the gift, so mini­ster the same one to another, as good Stewards of the ma­nifold grace of God.

And St. Paul exhorting the Corinthians to be liberal in their contributions to the poor Saints at Jerusalem, doth not call upon them to give half, or any certain and de­terminate part of their goods unto them, although they were in great necessity; but (saith he) Every man as he purposeth in his heart, so let him give, not grudgingly, or of necessity, 2 Cor. 9.7. for God loveth a chearful giver. There are sometimes more, & sometimes fewer poor to be relieved by us, and sometimes their necessity is greater, and some­times lesse. Now according hereunto, are we to propor­tion our giving of Alms, as the Casuists do teach very well, unto whom I refer Mr. D. for the rectifying of his judgement; only this I will say, that unless it be in case of extream necessity, when the poor cannot other­wise be maintained, but will perish for want of necessa­ries, [Page 39] a man is not bound to sell his possessions, and to give the price unto them: in doing whereof, he should ex­haust the Fountain of his liberality, and be disabled from doing good in time to come. Yea should this be gene­rally practised, it would be the overthrow of the Com­mon-wealth: but as St. Paul saith, He is for to give, 2 Cor. 8.13. not that other men may be eased, and he burthened; but what his abundance may be a supply for their wants, that is, that he may supply their necessities, by giving them that he may spare, without wasting and overthrowing of his Estate.

SECT. IV. Concerning Restitution of Goods unjustly gotten.

HE bringeth in also his dying convert, Confer. p. 22. at the end of it. restoring four­fold unto those whom he had defrauded, as if those that have wronged others were bound to restore four­fold, after the example of Zacheus. But surely in this, he is much mistaken; for neither did the Law of Moses in all cases require a fourfold satisfaction. It is true, Exod. 22.47. he that stole a Sheep, if he did kill it, or sell it, was to restore fourfold; but for an Oxe so stolen and alienated, he was to restore five fold: but if the theft were certainly found in his hand alive, whether it were Oxe or Asse, or Sheep; in this case, he was to restore only double. So if a Thief did steal out of a mans house, money, or Stuffe, and was found, and was convicted thereof, he was to pay double: But in some other cases, the Law required lesse satisfacti­on, as is to be seen.

It was Zacheus abundant piety therefore, Exod. 22. that moved him to restore four fold, either because (as St. Paul speaketh of the repenting Corinthians) he would be re­venged on himself, Levit. 6. for the wrong and injuries which he had done; or because he would be sure to make full sa­tisfaction to those, whose money, or goods, 2 Cor. 7.11. he had by [Page 40] false accusation taken from them, or for some other cause unknown unto me.

All therefore that have defrauded, oppressed, or wrong­ed others, are not bound to imitate Zacheus in this. For the moral Law, or the Law of nature, which only now under the Gospel, doth bind all men, of all Nations, re­quireth only restitution of that which is unjustly taken from others; either in the same identical thing, if it be not wasted or impaired in the value and worth of it: or if it be either become worse then it was, when it was ta­ken away, or be lost, or sold, or otherwise alienated, then it is to be restored in the equivalent, or full worth of it. And if the owner thereof sustained any dammage, or losse through the want of it, since the time that it was taken from him, full satisfaction is to be made him for that also, that so he may be made whole again, and be re­stored unto as good a state and condition, as he would have been in, had he never been robbed, oppressed, or defrauded. Justitiae est suum cuique reddere, it is the pro­perty of justice, to render to every man his own. The Law of nature therefore binds those that have wronged others, to such satisfaction as I have spoken of. For they cannot be sayd to have their own rendred unto them, unless they receive both the thing that was unjustly ta­ken from them, and the profit which would have arisen from it; (the charges deducted in managing, or im­ploying of it) or if they could, or would have turned it to no profit, had it never been taken, nor withheld from them, yet satisfaction is to be made them, pro damno e­mergente, for the losse which they have sustained through the want of it, if any such hath befallen them. If such restitution be not made paenitentia non agitur, sed fingitur, as St. Augustine saith, a mans repentance is not true, but counterfeit. For how can a man be said to repent and forsake sin, as long as he keepeth that wherein he hath sinned, by him. This Doctrine is delivered by Divines generally, as a certain truth grounded on the Law of na­ture, Ezech. 18.7 and on the written word of God. But I have scarce [Page 41] met with any to my remembrance, excepting Mr. D: that doth but so much as intimate, or insinuate a neces­sity of a four fold Restitution. For it was not the moral, but the political, or judicial Law, that required of the Israelites, in some cases a fourfold, in some other a five fold, or two fold Restitution. And as the learned do well note, this was exacted, and prescribed, non per modum sa­tisfactionis, not by way of satisfaction, which would have been sufficiently made in the equivalent, (as I said be­fore) sed per modum paenae, but by way of punishment, to terrifie and restrain men from such wickedness, and in­justice. For which cause it was, that the punishment was aggravated, where the theft tended greatly to the de­triment and dammage of the Common-wealth. For; for this very cause it was, that he who stole an Oxe, was to restore five fold; but he that stole a Sheep, but four fold, to wit, because the decay of Oxen, would have been a greater discommodity to the Israelites, then of their Sheep: for they were forbidden to multiply Horses; we read therefore, little mention made of them: but fre­quent, of their Oxen, Kine, Asses and Sheep. If their Oxen therefore should have been taken from them, the tillage of their ground must have failed, to say nothing that their Oxen also did draw their carriages, and tread out their Corn, which Sheep could not do. For this Reason also it is, that if the Oxe, or the Sheep that were stollen, were found alive with the Thief, he was to restore but two fold, because they might still be preserved, and kept alive for the benefit of the Common-wealth.

SECT. V. A Man may be assured of Faith, and consequently, of Salvation by the inseperable Effects of Sanctifica­tion.

BUt to leave this, I would know of him, when he offer­eth Christ freely to all, without any conditions, If he see many that live still in sin, without any repentance, or reformation of life, hereby imbolden themselves to rely on Christ for salvation, whether he will not tell them, that this their Faith is nothing else, but carnal con­fidence, or presumption, which is a more dangerous Rock, then that of desperation, which he chargeth us by our Doctrine to drive men upon: Recon. of God to man, Pag. 64. though falsely. For as St. Augustine saith, in several places of his Homilies, plu­res pereunt sperando, quam desperando, more do perish by presumption, then by desperation. And here I will tell him, what both I my self, and some others heard one speak, with great rejoycing, whose conversation was none of the best. We never had the Gospel preached until now, Christ is freely offered unto all, nothing is re­quired of us, free Grace is preached. What will you say to those, who hearing you preach thus, do turn the grace of God into lasciviousness, and say, That they know they shall be saved by their Faith in Christ, who is freely of­fered them, without any conditions? what you and those, who preach thus, will say, I know not; but sure I am, St. Paul saith to them, and to all, Prove your selves, whe­ther ye be in the Faith. And then he sheweth how this is to be done. 2 Cor. 13.5. Know you not your own selves, that Je­sus Christ is in you, except ye be Reprobates? As if he should say, Whosoever they are that believe in Christ, they have him dwelling in them by his Spirit: hereby therefore shall you know, that ye are true believers, even by his spirit, whereof ye are made partakers. For as St. [Page 43] John also saith, Hereby we know, that he abideth in us, 1 Joh. 3.24. by the Spirit that he hath given us. He therefore, that upon good proof, and experience, findeth that the Spirit of God is in him, mortifying his carnal lusts and af­fections, and renewing him in holiness, may be assured hereby, that he is by Faith ingrafted into Christ, and that he shall be saved by him. For it is not flesh and blood that worketh such an inward and universal change in us, but the spirit of God by Faith in Christ Jesus. And of this St. Iohn assureth us, when he saith, This is our Victo­ry that overcommeth the World even our Faith. As if he should say, it is our Faith in Christ, 1 Ioh. 5.4. (whereby we are made pertakers of the spirit of God, which he merited for us, who believe in him) that makes us Conquerors of the World, that is of those sinful lusts, that raign in worldly men, and not any power or strength of our own. Where sin therefore is thus conquered, there is true faith; but in whomsoever sin still raigneth, 'tis in vain for him to boast of his faith, or of the free grace of God; for as yet he can lay no claim thereto. Thus Mr. D. I have proved, that our love to the Brethren, and other effects of the spi­rit, which are never seperated from true Faith, do bear witness to our Faith, and testifie the truth of it, not only before men, Confer. with a sick man. Pag. 8. (as you say) but inwardly also to our souls and consciences, which you must not deny, if you re­member what you have written, concerning the recon­ciliation of Man to God. pag. 57, 59, 60. for there you say, that joy in the Holy Ghost, and the love of God, and of our Brethren, and new obedience, are inseperable Com­panions to our reconciliation by Faith. Every one of these therefore must needs assure us of our reconciliati­on to God, unless you will say, that a man may know that he hath faith, but cannot know, either that he re­joyceth in God, or that he loveth God and his Children, or that he obeyeth his word and Commandements, of which I can see no reason, seeing faith is as spiritual, su­pernatural, and as hard to be known, as any of these. For my part, I cannot conceive, how the souls of those that [Page 44] are reconciled unto God, should have such abundant joy, as you speak of, be filled even with floods of comfort, and have no knowledge, nor feeling thereof at all. And though the true love of God cannot alwayes so easily be seen, and discerned by every one in whose heart it is, as such superabundant joy and rejoycing may: yet if he that loveth God could not know that he doth so, our Saviour would not have said unto Peter, Lovest thou me? neither could Peter have answered, as he did, Yea Lord, thou knowest that I love thee: [...]h. 21.15. [...]sal. 116.1. Nor could David so confident­ly have said, as he doth, I love the Lord, because he hath heard my voyce and my supplications. Now as a true Christian may know that he loveth God, so may he also that he truly repenteth, and liveth not according to his fleshly lusts, but according to Gods Commandements, and is therefore his Servant. For else how could Iob have said, Iob 42.6. Psal. 116.6. that he abborred himself, and repented in dust and ashes? Or how could David have said, Lord, truly I am thy Servant, I am thy Servant, and the Son of thine Hand­maid? It will be worth the while also, to take further notice what Mr. D. hath written concerning the love of God, and the keeping of his Commandements. This Garment of love (saith he) is like the Garment of divers colours, wherewithall the Kings Daughters which were Virgins, were apparelled.

If a woman be seen in the street, without a party colou­red Garment, it is concluded, that she is either none of the Kings daughters, or at least no Virgin: so is that Orna­ment of love, I say, that thing wherewith all the people of God, reconciled to him, are adorned: if we see a soul altogether stript of this Ornament, we conclude they are not in the number of Gods people, at least not re­conciled. Therefore the Holy Ghost concludes, He that loveth not, knoweth not God, 1 Ioh. 4.8. And as on the af­firmative he pronounceth, Grace be on all them that love our Lord Jesus Christ in sincerity, Eph. 6.24. So also on the negative, If any love not the Lord Jesus Christ, let him be Anathema Maranatha, 1 Cor. 16.22. Now with [Page 45] the love of God is joyned the keeping of his Comman­dements, as an inseparable effect thereof. This is the love of God, that we keep his Commandements, 1 Joh. 5.3. If ye love me, keep my Commandements. 1 Iohn 14, 15. If a man love me, he will keep my words, Vers. 23. Christ entering into the soul, shall drive out whatso­ever is prophane, and draw up the soul by the cords of love, unto new obedience. And to this place we refer hatred of sin, love of vertue, a godly sorrow for trans­gression committed, revenge upon our selves, for the things that are past, and a jealous care for that which is to come.

Thus far Mr. D. From all which, I pray you, may not I infer and conclude, both negatively, that he who liveth in sin and loveth the World, and the things thereof, is destitute of the true love of God, and as yet, can have no assurance of salvation? and affirmatively, that if a man can find, that he sincerely and unfainedly loveth God, and testifieth the truth hereof, by obedience unto his Commandements, he may hereby, (and not by faith only, as Mr. D. will have it) be assured of Gods love, and of his own eternal salvation by Jesus Christ? Doubtless, St. Peter would have us thus to conclude, 2 Pet. 1.5, 6, 7, 8, 9, 10. and resolve upon it; for he biddeth us make our Calling and Election sure, by the practice of other vertues, as well as of Faith; and consequently, giveth us to understand, that assurance of salvation is to be had, not from Faith only, but from charity also, and from brotherly love, and all those other Vertues and Graces that are joyned with it; and by the Apostle in that place, particularly rehearsed, and recko­ned up. For it must needs be granted, that those who are assured of their election, are thereby also assured of their salvation; seeing it is not possible, that any of the Elect should perish, Math. 24.24. For Gods decrees are immutable, his counsel shall stand, and he will do all his will and pleasure, Isa. 46.10.

SECT. VI. Objections answered, and Doubts resolved.

THere remaineth nothing now, but that I answer cer­tain Reasons of Mr. D. which I have not yet touch­ed, whereby he goeth about to prove, that our works of piety, or charity, cannot possibly assure us of salvation, when faith lyeth hid, that we cannot see that we believe, by the inward testimony of our Conscience.

Object. Convers. J. Baptist. p. 51.The first of them is this, That which maketh me doubt of my Faith, will make me doubt of the sincerity of my works. No, it will not; for the cause many times lyeth hid, when the effect discovereth it self, and is obvious to sight and sense.

Answ. 1 He that is shut up in a Dungeon, or in a dark house, cannot see the Sun when it is risen; yet notwithstanding, he may assure himself, that it is not night, but day, and that the Sun is risen, by those beams of light, which do dart into the house, through some little crevises, or chinks that are in the wall: and even so in like manner, when a mans faith cannot be seen, being over-clouded with ten­tations: yet by the lively effects thereof, by his love to God, and to his word and Children, and by the opposi­tion which he maketh against all sinful lusts and tentati­ons, and by his constant purpose, desire, and endeavour to obey God, and to please him in all things: he may gather, that he is not destitute of Faith, though he can­not so clearly see it, nor behold it directly, and immedi­ately in it self, or in its own proper acts.

Again, whereas he saith, That which maketh him doubt of his faith, will make him doubt, not of his work; but of the sincerity of it.

Answ. 2 I further answer, That there is a two fold sincerity, the one agentis seu operantis, of the person that doth the work; the other operis, of the work that is done.

[Page 47]1. The sincerity of the person consists in the true in­tention of his minde, or heart, and so it is opposed to hypocrisie. Now whether a man doth his works in since­rity and truth, or but in hypocrisie, his own Conscience will tell him.

2. The sincerity of the work, is when it is true and real, and not imaginary, or counterfeit.

Now if sincerity be taken in this sense, there is appa­rent reason, why many a believer doubteth more of the sincerity of his faith, then of his works; to wit, because his faith is assaulted with strong, yea, and now and then, with hideous, and with fearful tentations, which do shake it, and make him to doubt of the truth of it; where­as he may have no such cause to doubt of the truth of his works. Even as, though not the same man, yet some o­ther for the same cause, may doubt more of the truth and sincerity of some of his vertues, actions and works, then of others.

As for example, of his chastity, rather then of his li­berality and justice, because lascivious thoughts, do now and then rise in his minde, although he taketh no de­light in them, but resisteth them, and grieveth, and con­demneth himself for them. Whereas he is not so as­saulted in the exercise of other vettues, which maketh him lesse to doubt of the truth and sincerity of them.

Lastly, Whereas he saith, That which maketh me Answ. 3 doubt of my faith, By retorning the Objecti­on. will make me doubt of the sincerity of my works. I must tell him, That if this reason of his be any thing worth, then neither will his faith give him any assurance of his salvation, when he doubteth of the sincerity of his works, or of his love to God and Man; Gal. 5.6. for the true justifying and saving faith worketh by love. But contrary hereunto he telleth us, (as you heard before) that when the soul is loaden with the burthen of sin, and sense of misery, it is sufficient for our assurance to believe God in his promises, according to that, Act. 16.21. Believe in the Lord Jesus, and thou shalt be saved.

Object. A second Reason of his, is this, How is it possible I should judge my works sincere, when I cannot see I be­lieve? Whatsoever is not of faith is sin.

Answ. To this I answer, It is one thing to be without faith, another for a man to want the sense, and sight, or feel­ing of his faith. No works in deed are any thing worth, where faith is altogether wanting; for without faith it is impossible to please God. Heb. 11.6. But as fire on the hearth can­not be seen, when it lyeth covered under ashes: so is the faith of Gods dear Children many times so covered, by reason of doubts, that arise in their minds, or the dim­ness of their spiritual eye-sight, that they cannot see it. Yet I hope Mr. D. will not say, that all their works in this case are unsound, or that they, or others, shall do well to think so of them, as long as their Consciences do tell them, that whatsoever they do, they do it in sincerity, and in the singleness of their hearts, and not as time-ser­vers, or men-pleasers.

Object. Lastly, He asketh, What works are done in faith, that the same acts may not be done in the spirit of bon­dage?

Answ. I answer him, That though the same acts that are done in faith, may be done in the spirit of bondage, He that is acted only by the Spirit of bon­dage, doth love sin still; and whatsoever good he doth, Act. 15.9. it is only for fear, and not out of love to God, Heb. 9.14. that he may glorifie him. quoad materiale, according to the matter of them, yet not quoad formale, that is, ac­cording to the purity and sanctity of them, for it is faith that purifi­eth the heart, as St. Peter saith. And as another Apostle telleth us, It is faith in the blood of Christ, that purifieth the Con­science from dead works, to serve the living God. Men in deed may be restrained from acting sin for a time, by the terror and fear of Gods judgements, which the spi­rit of bondage worketh in them; but when that fear is gone, or when it is but forgotten, as usually it is in their mirth and meriments, then they break out again, and [Page 49] commit the same sins which they did before with gree­diness. The sum of all then is this, it is faith and the fi­lial fear of God, and not the spirit of bondage, that ma­keth men hold out in a constant course of obedience to all Gods Commandements. And it is faith that purifieth the heart, and inflameth it with the love of God, and of his Son Iesus Christ. No fear of punishment, nor ter­ror of Hell, can mortifie sin, or make it odious and loath­som. For notwithstanding these feares, the love of sin, and vitious affections will still reside, and remain in the soul.

SECT. VII. The Conclusion.

THus have I answered his Objections; wherefore to conclude this matter, this I say, That where a man doubteth of his faith, especially in time of tentation, yet he may have some assurance from his works, that he is not altogether without faith. And on the other side, a mans faith when it is grounded on the promises of the Gospel, that is, when he resteth and relyeth on Jesus Christ, not only for the pardon of his sins, but for the spi­rit of sanctification, and endevoreth to obey God in all things, may assure him of both these, although he doubt­eth of the sincerity, and truth of some of his works, by reason of the reliques of the flesh, or of that carnal cor­ruption, that doth adhere as yet unto them. But the best assurance of all other is, when a man upon proof and ex­amination findeth that both his faith and works, are up­right before God, that is sincere and sound, though sub­ject to many infirmities, and imperfections, 2 Pet. 1.5. to 12. See this Question handled again.

SECT. I. The Gospel is properly a Covenant.

Mr. S. his peremptory resolution and determi­nation is this, God makes no Covenant properly under the Gospel, as he did at first. Man is not restored in such a way of Covenant and condition as he was lost; but more freely, and more by grace, and mercy, that is, as he explaineth himself, by free promise, without bind­ing us to any conditions. He will have the Gospel there­fore to be called a Covenant, non proprié, not properly, (for as he acknowledgeth in every Covenant properly so called, there are conditions) sed laté, but in a large sense, or acception: as the Lord calleth his promise, that he will never destroy the World with a flood, by the name of his Covenant. But against this assertion of his I shall by Gods Grace make it evident, that the Gospel is pro­perly a Covenant, not a Covenant of works indeed, as the Law was: yet as the Protestants have hitherto called it, and as it is indeed, the Covenant of Grace.

First, I reason thus, the promises of the Gospel, or of the new Testament are not absolute, but conditio­nal.

Mr. S. therefore, will he, nill he, must grant, that the Gospel is properly a Covenant; for he acknowledg­eth that to be a Covenant, Gen. 9. See also Mat. 6.14. &. 18.3. Joh. 8.24. which requireth conditions, or wherein men are bound to the performance of condi­tions. Its true indeed, Mr. S. and our new teach­ers, do confidently avouch, that the Gospel offereth sal­vation unto all, without any conditions, but this is ap­parently [Page 51] false, as these Scriptures following do evidence. Rom. 8.13. If ye live after the flesh, ye shall die; but if ye through the Spirit do mortifie the deeds of the body, ye shall live. Behold therefore the goodness, and severity of God: Rom. 11.22 to them which fell, severity; but towards thee, good­nesse, if thou continue in his goodnesse: Col. 1.22. other­wise thou shalt be cut off. Christ hath recon­ciled you in the body of his flesh, 1 Tim. 2.15. through death to present you holy, and unblameable, and unreproveable in his sight, if ye continue in the faith grounded and set­led; and be not moved away from the hope of the Go­spel. The Woman being deceived was in the transgres­sion, notwithstanding, 2 Tim. 2.11, 12. she shall be saved in Child-bear­ing, if they continue in faith, and charity, and holiness, with sobriety. If we be dead with Christ, we shall also live with him. If we suffer, we shall also raign with him: 2 Tim. 2.20 if we deny him, he will also deny us. In a great house, there are not only Vessels of Gold, and of Silver, but also of Wood, and of Earth; and some to honour, and some to dishonour. Heb. 3.14. If a man therefore purge himself from these, he shall be a Vessel unto honour, sanctified, and meet for the Masters use, and prepared unto every good work. We are made pertakers of Christ, if we hold the beginning of our confidence steadfast unto the end. 1 Joh. 1.7. If we walk in light, as he (that is, God the Father) is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sins. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Vers. 9. Be­hold I stand at the door and knock: if any man hear my voyce, and open the door, I will come into him, and will sup with him, and he with me. In all these, Rev. 3.20. and in many other places of holy Scripture, salvation is offered us not simply, and absolutely, whether we believe or no, and whether we forsake sin, and obey God, or no; but if we do such, and such things, as the Lord requireth of us, that is, upon condition of our faith and obedience. This is so evident, that Mr. S. is forced to acknow­ledge, that there are conditions required in the Gospel, [Page 52] and that it is a Covenant; But he thinketh to put it off with this evasion.

1. He saith, That Christ is the only covenanted per­son. The Covenant is made with him, and not with us.

And 2. That he hath satisfied all the conditions thereof for us, that he hath repented, and that he was mortified for us. But let us examine these things, and see what truth there is in them.

SECT. II. The Covenant of Grace is made not onely with Christ, but with us also, who do believe in him.

FIrst of all then, whereas he saith, the Covenant is made with Christ, therefore not with us. He might as well say, the Surety here amongst men, is bound to pay the debt: therefore not the principal debtor him­self, whereas it is well known, that both the debtor and his sureties, do many times all of them, stand bound to­gether unto the Creditor. Now so do both Christ and we stand bound together, in the Covenant of grace to God the Father, but after a far different manner. For the Co­venant of salvation is made with Christ, as with our Me­diator, and surety, who undertook to satisfie the justice of God for our sins, and to bring us again to God, from whom we were revolted and gone astray, that so we may serve him, and glorifie him, according to our bounden duty.

It is made with us also, as with the peculiar people, whom Christ hath purchased unto God, who by Cove­nant do bind our selves to believe in Christ, and to glori­fie him, and his Father for the work of our Redemption. That the Covenant of the Gospel is thus made, not only with Christ our head, and our surety; but with us also [Page 53] that are his members, is most evident from those words of the Lord, wherein both the persons with whom the Covenant is made, and the form thereof is related and expressed. This is the Covenant that I will make with the House of Israel, Jer. 31.34. & 32, 33. Heb. 8.8.9, 10, 11, 12. saith the Lord (with the spiritual Is­rael of all Nations, not the carnal Israel) after those dayes I will put my Lawes into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people, &c. We see here with whom this new Covenant of the Gospel is made, with the house of Israel: now the house of Israel is not perso­na singularis, one individual person, as Christ is, sed to­tum aggregatum, but a multitude united together, as the Church of God is.

2. The Lord also Ezech. 16.8, 9. telleth us, that he en­tred into Covenant with the Israelites, when he found them defiled in their filthiness, which cannot be spoken of Christ, and then washed their blood from them, which must be understood of the Covenant of grace, not of works. The Covenant of grace therefore was not made with Christ only, but with all his members also, who in their natural condition, are such as were the Israelites here described.

3. We read also Gen. 17.7. Gen. 17.9. That the Covenant of grace was made with Abraham, and all his seed: It was not made therefore with Christ only. Yea, which is more, God said unto Abraham, Thou shalt keep my Covenant, thou and thy seed after thee, in their generations. This Co [...]enant therefore was not only a gratious promise of salvation on Gods part; but Abraham and his seed were also bound by it, to do something, that is, Gen. 17.1. to believe in the promised Messiah, and to glorifie God for their sal­vation by him. But here it will be said, Object. the Covenant which Abraham and his seed were commanded to keep, was that all their males should be circumcised the eighth day. It is true; Answ. but that outward circumcision did bind them inwardly to circumci e their hearts; for the Cir­cumcision of the flesh, was not commanded for it self [Page 54] barely; but in regard of the mystical signification there­of, whereupon the Lord spake unto the Israelites, who were circumcised in the flesh and said, Circumcise there­fore the fore-skin of your heart, and be no more stif-necked, Deut. 10.16. Where this spiritual Circumcision was neglected, the Covenant whereof it was a token, was not kept but broken, as that complaint which the Lord taketh up concerning the carnal Israelites, plainly sheweth, All these Nations (to wit, all the Heathen Na­tions there reckoned up) are uncircumcised, and all the house of Israel, Jer. 9.26. are uncircumcised in their heart. The A­postle also telleth us, that that is not circumcision which is outward in the flesh, but which is in the heart, Rom. 2.28, 29.

4. When David also saith, All the paths of the Lord are mercy and truth, unto such as keep his Covenant, and his Testimonies. Psal. 25.10. And again, The mercy of the Lord is from everlasting to everlasting, upon them that fear him, and his righteousness, Psal. 103.17, 18. ( justitia promissionum, his righ­teousness in fulfilling his promises) unto Childrens Chil­dren; To such as keep his Covenant, and to those that remember his Commandements to do them. I would know of what Covenant, and of what testimonies and commandements it is, that David here speaketh. Doubt­less not of the legal Covenant; for that is not a Cove­nant of mercy, but of justice, that exacteth all that is re­quired in it, without remitting any thing, or shewing a­ny mercy unto those that do transgress it. Deut. 27.26. It is of the Evangelical Covenant therefore, that David speaketh, when he saith, that God will be merciful unto those that keep his Covenant. Now I cannot conceive, how we cannot be said to keep this Covenant, and the Testimonies and Commandements thereof, if the Cove­nant of the Gospel were made only with Christ, and we were bound to nothing, nor nothing were required of us by it, as a part of this Covenant belonging to us. For were it so, then we could be said, neither to keep it, nor to break it, no more then mankind can be said to keep [Page 55] the covenant, that God made with Noah, Gen. 9.11. that he would no more destroy the Earth with a Flood. Gods absolute promise to Noah concerning this his mercy, is here call­ed his covenant. It is God himself therefore, who faith­fully performeth and keepeth this covenant, throughout all generations. But it cannot be said to have been kept by Noah, or any of his posterity, who by this Covenant were bound to nothing.

5. To these former Testimonies, may be added those words of the Lord, to the Israelites, Exod. 19.5. where, after he had told them, what great things he had done for them, he subjoyneth. Now therefore, if ye will obey my voyce indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me above all people; for all the Earth is mine. And ye shall be unto me a Kingdom of Priests, and an holy Nation. Here the Lord hath pro­mised great things unto his people; but it is upon condi­tion, that they obey him and keep his Covenant.

If it be said, That this was spoken to the carnal Israe­lites, and therefore belongeth not to us.

I confess indeed, That it was spoken, not only to the Elect, but to the whole Nation of the Israelites: Answ. but how? verily as they typified, or as they analogically re­pre [...]ented the spiritual Israel of God, or the called of God of all Nations: whence it followeth, that believers now under the Gospel, are confederate with God, and therefore are to keep the covenant of the Gospel, that they may be a peculiar people, and a royal Priesthood unto God; 1 Pet. 1.9. for so St. Peter applyeth this promise unto all true believers, as unto those to whom all the blessings of the covenant do belong. Nec enim alios quam faedera­tos, & faederis conditionem servantes, decrevit Deus beati­tudinis facere participes; for neither hath God decreed, to make any other partakers of blessedness, than those that are confederate with him, and that keep the condi­tion of the covenant, as saith the most learned and judi­cious Rivetus writing on these very words of the Lord unto the Israelites.

[Page 56]6. I do also reason thus, As the Law is the covenant of works, or at least wise, as the covenant of works is re­vealed in the Law: So the gospel revealeth, and maketh known unto us the covenant of grace, or of salvation, by the meer mercy of God, through Jesus Christ. As the Law therefore binding us to the perfect obedience thereof, if we will be saved, and otherwise denouncing damnation, if we transgress it, doth hereby shew, wherein the cove­nant of works consisteth. So seeing the gospel doth not offer remission of sins, and salvation by Christ unto all, nor unto any absolutely; but unto those only that do re­pent, and believe the Gospel, Mark 1.15. and obey Christ, Heb. 5.9. It followeth therefore, that the Gospel bindeth us to the obedience thereof, as to our part of the covenant of grace: yet so, that we are to do the things which the Gospel requireth, not by our own strength, as the Law injoyneth, Sed subsidio gratiae divinae, à Christo pronobis partae; but by the assistance of Gods grace, which Christ hath purchased for us. So that even in this regard, the Gospel is a covenant of grace, as well as in respect of our free justification, and eternal salvation in Heaven: because our salvation, from the beginning unto the end thereof is of grace, and not of nature; or by any power or strength of our own free will. For all the powers of our souls are in bondage to sin and Sathan, until they be freed by Christ, as our Saviour himself giveth us to un­derstand, when he saith, If the Son shall set you free, ye shall be free indeed, Joh. 8.26. And St. Paul telleth us, Col. 1.13. That it is not we our selves, by any power of our own; but God of the riches of his grace, who hath delivered us from the power of darkness, and translated us into the Kingdom of his dear Son.

Thus the very works, or acts of Faith, Repentance, and new obedience which we are bound unto in the Go­spel, are effects of Gods grace in us. We presume not therefore, to do them by any power of our own, but do covenant the performance of them, by the grace of God in Jesus Christ, diligently using the meanes that are pre­scribed [Page 57] us in the Gospel, for the building of us up in grace, and waiting upon God for a blessing on them.

7. And lastly, When the people of God in the old Testament, had revolted from him by Idolatry, and o­ther foul sins: We read, that when they repented, 2 King. 23. they bound themselves by Covenant, to walk after the Lord, and to keep his Commandements, and his testimonies, and his Statutes. Now shall we say, that they renewed the legal covenant. We have no reason to think so; for they knew it was impossible for them to keep it. They covenanted therefore, to keep Gods Commandements evangelically, whereunto they had before bound them­selves, when they were circumcised; yea, and not only so, but were born under this covenant, being descended from Abraham, and the ancient Patriarchs, with whom and their Seed, the Lord entred into covenant. It was this covenant of the Gospel; (for such was the covenant which the Lord made with Abraham, as is to be seen, Gal. 3.17, 18.) that the Israelites, when they repented, and returned unto the Lord from Idolatry, renewed with him.

These things which I have thus alledged, do make it manifest, both that the covenant of grace is properly a covenant, and that it is made, not only with Christ our head, but with every one of us that are his members, who by this covenant are bound to faith in Christ, and new obedience, that so we may glorifie God, and be saved e­ternally, through his rich mercy in Jesus Christ.

Against this that I have said, Answ. Mr. S. undertaketh to prove, that the covenant is made with Christ only; for so St. Paul saith, To Abraham and his seed, Gal. 3.16. were the pro­mises made. He saith not, to seeds, as of many, but as of one, And to his seed, which is Christ.

But, how he can prove hence, Object. that the covenant of grace was made only with Christ, and not with any o­ther, I cannot see. The contrary rather may be conclu­ded, [Page 58] and deduced from these words; for the Apostle saith, That the promises were made to Abraham, and to his seed, which is Christ. To Christ indeed only, as to the Mediator, in whom the covenant is confirmed of God, as the Apostle explaineth himself in the next words: but, otherwise to Abraham the Father of the faithful; and consequently, to all that tread in his steps, as to those to whom forgiveness of sins, and the other benefits and blessings purchased by Christ, and promised in the cove­nant, do appertain and belong.

This will be the more manifest, and evident unto us, if we do consider, what St. Paul meaneth by the promi­ses, which were made to Abraham and his seed. The words indeed are difficult, and therefore diversly under­stood by the learned.

The most common exposition is, that by the promises are meant, that promise of the Lord to Abraham, In thy seed shall all the Nations of the Earth be blessed, And that the Apostle speaketh, numero plurali, in the plural number; because this promise was at several times re­peated, and made unto Abraham. Now it is evident, that the seed here spoken of, is Christ; for in him only it is, that all the Nations of the Earth are blessed. But it doth not hereupon follow, that the covenant is made only with him. For from these very words, we may in­fer against Mr. S. that all Christs members are compre­hended in the covenant, as well as he, though after ano­ther manner, and in another sort. For the promise is made unto Christ only, that he shall be the Authour of blessedness unto all Nations; but unto them, that they shall be blessed in him. Now I would know how all Nations shall be blessed in Christ? verily not so, as if no one person of any Nation were to be excluded; for then all the World should be saved, and none should be dam­ned.

The meaning therefore of this gracious promise, must needs be that all Nations should be blessed in Christ, not absolutely; but according to the conditions expressed, [Page 59] and laid down in the Gospel, wherein the covenant of grace is fully opened, and unfolded. Or that Elect, who are to be gathered out of all Nations, shall be blessed in Christ, who only fulfil the conditions of the cove­nant.

There is another exposition of these words of the A­postle, and that is, that by the promises of which St. Paul here speaketh, we are to understand the promise which the Lord at several times made unto Abraham, that he would give unto him, and to his seed, the Land of Ca­naan, for an everlasting possession, as a type of the eter­nal inheritance of Heaven, whereof it was an assurance unto them. That whereby Estius, and other learned men, are led and induced to renounce the former expo­sition, and to imbrace this latter, is, because St. Paul without any necessity, doth twice repeat this word [And] saying to Abraham, and his seed, were the promises made. He saith not, and to seeds as of many; but as of one, and to thy seed. For the sense would have been as compleat and full, say they, if the word [And] had been left out, and he had said, he saith not of seeds as of ma­ny, but as of one, to thy seed. They think therefore, that St. Paul hath no reference to that promise, In thy seed shall all the Nations of the Earth be blessed, where this word [And] is not found; but to these words, To thee, and to thy seed, will I give the Land of Canaan: unto which St. Paul, by repeating this word [And] there expressed, seem­eth to relate. But, if we shall admit of this Exposition, it will no way advantage Mr. S. For Piscator, and those that follow it, as also St. Augustine, (as Estius telleth us) by Abrahams seed, do understand, not Christ in propria persona sua, in his own person only, sed Christum mysticum, Cor. 12.12. but mystical Christ, as Piscator speaketh, that is, Christ and his members, as St. Paul also doth, when he saith, As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ, that is to say, Christ and his members:

Piscator giveth two Reasons, why these words of the [Page 60] Apostle, [which seed is Christ] are not to be understood properly, to wit, of Christs person only.

First (saith he) the Apostles scope is against it, which is to prove, that eternal life is given unto believers, for Christs sake, and that according to the promises which he made unto Abraham, as appeareth from the fourteenth Verse.

Again, This absurdity is against it, that eternal life should be given to Christ only.

I have thus laid down the several expositions of these words of the Apostle, that it may appear the more evi­dently, that it cannot from hence be collected, that the covenant was made only with Christ, and not with his members. For otherwise, if I shall speak what I think, I am fully perswaded, that St. Paul in saying, To Abraham and his seed, which is Christ, were the promises made, hath reference to that gracious evangelical promise, in thy Seed shall all the Nations of the Earth be blessed. This is the promise (or the covenant as St. Paul speaketh in the foregoing words,) which the Lord made with Abraham, as S. Peter plainly giveth us to understand, in those words of his unto the Israelites. Act. 3.25. Ye are the children of the cove­nant, which God made with our Fathers, saying unto A­braham, And in thy seed shall all the kinreds of the Earth be blessed. Where you see St. Peter expresseth the word [And] even in this promise, as it is also set down, Gen. 22.18. where the Lord speaketh to Abraham, and saith, In blessing I will blesse thee, &c. And in thy seed shall all the Nations of the Earth be blessed. Thus the foundation of the latter Exposition before spoken of, is removed, and falleth to the ground.

Now from these words of St. Peter, it may also be plainly proved against Mr. S. that the covenant of salva­tion is not made only with Christ: For wherefore doth he say unto the Israelites, Ye are the children of the co­venant, which God made with the Fathers; but because this covenant belonged unto them, and they were com­prehended in it.

SECT. III. Christ did not repent, and believe for us, but we must perform these conditions our selves.

LEt us now see, whether Christ have fulfilled all the conditions of the covenant of the Gospel for us: Whether he hath believed, repented, and was mortified, and obeyed the Gospel for us. We acknowledge with St. Paul, that Christ is the end of the Law, Rom. 10.4. for righteous­ness unto us, and that we are justified before God by his obedience. We acknowledge also, that the spots of sin, that adhere to our works of sanctification, are washed away in his blood; and so not only our persons, but our works also become acceptable to God, not for any merit, or intrinsical holiness, or worthiness of their own; but as St. Peter saith, by Jesus Christ: 1 Pet. 2.5. Rev. 7.14. in whose blood the Saints of God have washed their Robes of righteousness and holiness, and made them white.

All this we do willingly grant; but that Christ should perform for us those very duties of faith and repentance, and mortification, which are required of us in the Go­spel, seemeth to me very strange. For as we are dischar­ged from fulfilling the Law, to be justified thereby, be­cause Christ hath thus fulfilled it for us; so if Christ have believed and repented for us, will it not follow hereup­on, that God will not require these duties of us, or that he will not condemn us, though we neglect and omit them; no more than he will, because we transgress his Law, and do not perfectly fulfill it to be thereby justifi­ed. When the Scripture saith that Christ died for us, is not the meaning hereof, that he died nostra vice in our stead, and so by his death hath redeemed us from death, and damnation everlasting? so when David said, Would God I had died for thee, my Son Absolon, his meaning was, that he desired to have died in Absolons stead, that he [Page 62] might by his own death, have freed Absolon from death. In like manner therefore, if we shall say, that Christ be­lieved, repented, and was mortified for us, the meaning hereof will be, that he performed all these duties in our stead, and so hath freed and discharged us from them. What other construction these words will bear, I know not; but sure I am, that many are imboldened by them, too much to neglect the practice of repentance, and the duties of sanctification and holiness. But not to stand any longer upon this, I would know how it can be justi­fied, that Christ either believed, or repented, or was mor­tified for us?

For first, When Mr. S. saith, that Christ believed for us, he speaketh not of the legal faith, or confidence in God (for thus Christ believed for us, seeing for us he ful­filled the whole Law; nor of the faith and confidence that Christ had in God his Father, that he would up­hold and strengthen him, to perform the great work of our Redemption; but of justifying faith, which is, that whereby we rely on Christ, for the pardon of our sins. Now this justifying faith, est in nobis subjectivè, non in Christo is in us, as in its proper subject, not in Christ. And this both the Prophet Habakuk, Hab. 2.4. and the Apostle St. Paul do teach us, when they say, Justus fide suà vivet, the just shall live by his own faith, and not by the faith of ano­ther.

Gal. 2.16.The true believers therefore say not, Christ hath be­lieved for us; but we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law. But if it should be granted, that Christ believed for us, that we by that faith of his, might be justified: how shall we salve that other saying of his? how shall we make it good, that Christ repented for us? for repentance alwayes presupposeth sin: it is a turning from sin, unto righteousness. Such is the repentance, which the Lord in his Gospel required of us. Now what Christian eares can indure to hear, that Christ should be said to have turned from sin unto righteousness. Christ [Page 63] was never overtaken with any sin, he never turned from God: therefore he cannot be said to have turned from sin unto God, as we do when we are converted. Nor can he be said to have been mortified for us; for there was no flesh, nor none of the old man in him, that re­quired any mortification.

SECT. IV. How Christ is made unto us Sanctification.

BUt let us see now, how Mr. S. endevoureth to prove and make good, that Christ hath fulfilled all the con­ditions of the Gospel for us.

The Apostle (saith he) teacheth, Object. that Christ is made unto us of God, Sanctification: his holiness therefore, is ours, he wrought it for us. 1 Cor. 1.20. Whatsoever holy duties there­fore of faith, or new obedience are required of us in the Gospel, Christ hath fulfilled them for us.

Thus I have urged, and inforced his Argument to his greatest advantage, as I suppose.

For answer whereunto I say, Answ. that Christ may be said to be made unto us Sanctification three manner of wayes. 1. Imputativè, by way of imputation. 2. Merito­rie, by way of merit. 3. Effectivè, efficiently, or effectu­ally working it in us. The first of these Mr. S. maketh choyce of and pitcheth upon. For he will have Christs holy obedience, to be imputed unto us for our sanctifi­cation. Now I grant, that it is imputed unto us indeed, Rom. 5.19. but for our justification, not for our sanctification. For as St. Paul saith, by the obedience of one (that is of Jesus Christ) many are justified, or made righteous.

Again, If Christs holiness should be imputed unto us, for our sanctification, then sanctification should not be inherent in us; but external, and without us, as our ju­stification is.

And lastly, Then there should be no real difference between our justification and sanctification, neither should they be different graces, but altogether the same. For wherein consisteth our justification, but in the im­putation of Christs holy obedience unto us. Now if our sanctification do consist in this also, Heb. 10.29. & 13.12. what real difference will there be between them? I do indeed acknowledge, that the holy Scripture doth now and then make no real difference between sanctification and justification. For whereas the Apostle saith ordinarily, that we are justifi­ed by the blood of Christ, it is said, that we are sanctified by his blood. Where I conceive, that sanctification, is either put for justification, or at the least, that justifi­cation is included in it, as it must needs be, if we shall say that the meaning of the Apostle is, that the blood of Christ hath merited both our justification and our sancti­fication.

2. In this sense I do willingly grant, that Christ is made unto us sanctification, that is, by the merit of his passion purchasing it, and by his blood washing away the spots of sin, that do adhere to our sanctification.

3 And lastly, I do also acknowledge (as all Orthodox Protestants do) that Christ is our sanctification, not only meritorieé, by way of merit, sed effectivé; but efficiently also, because by his spirit, which he hath purchased of his Father, he doth sanctifie us, or effect and work holiness in us. And thus (as I take it) I have cleared the Apostles meaning, and made it manifest, that he hath no intent to teach, that Christ believed for us, and obeyed the Go­spel for us, in that sense, as Mr. S. taketh his words, when he saith, That Christ is made unto us of God sanctifica­tion.

SECT: 5. Although the promises of the Gospel are offered unto sinners, yet they have no right, nor interest in them, unless they do receive them.

LEt us now examine another of Mr. S. his Arguments, whereby he goeth about ro prove, that the promises of the Gospel do belong to sinners, as sinners, and that there is no condition of faith, nor of repentance required of them, that they may be partakers of remission of sins, and of salvation through Christ.

What (saith he) were the Churches of the Corinthians, Object. Ephesians, Colossians; and what was Paul, before Christ came to him? were they sinners, or qualified? And what were all that believed, before they believed? Answ. They were sinners. Its true, they were so; but though the promi­ses were then offered unto them, yet they did not then belong to them, nor had they any interest in them, until they received them; but as the Apostle saith, Eph. 2.12. They were strangers from the Covenants of promise, and so should have remained, & continued for ever, had they rejected them, as did the Jewes, and some other Citizens of Anti­och in Pisidia, when Paul and Barnabas preached, Act. 13.46. and of­fered Christ unto them.

Briefly therefore I do reason thus. Promises do belong to those, to whom they are made, and not to any other: but the promises of the Gospel, concerning remission of sins, and eternal salvation in Heaven, are made to those that either do for the present, or shall hereafter re­pent, and believe in Christ, and not to any other: there­fore none have any right to these promises, but such be­lievers and repentant sinners. Object. This was written be­fore Mr. S. his death.

It may be Mr. S. or some other, will here reply, and say, are the promises of the Gospel then to be offered to none, but to those that do repent and believe?

Yes, They are to be offered unto all, neither Infidels, nor any other sinners excluded: but not absolutely, sed sub conditione fidei & resipiscentiae; but upon condition, that they do repent, Mar. 16, 16 Act. 3.19. and believe, if they will have their sins blotted out, and be saved through the mercy of God in Christ.

Thus indeed, promissiones Evangelij sunt universales con­ditione & promulgatione, sed non applicatione, the promises of the Gospel are to be preached, and propounded unto all; but all do not appropriate, and apply them to them­selves, nor interest themselves in them.

Now wherefore is this? but as I said before, because the promises are not absolute, but conditional. For were they absolute, and no condition at all were required, then one man should have as great an interest in them, and as good right to them, as another, whether he were belie­ver, or unbeliever.

SECT. VI. How the promises of the Gospel, or of the new Testa­ment, are said to be better then the promises of the old, or of the Law.

Object. BUt against this that hath been said, it is further ob­jected, The Law promised life upon condition; for so it saith, Lev. 18.5. hoc fac & vives, do this, and thou shalt live.

Heb. 8.6.The promises of the Gospel therefore, seeing (as the Apostle saith) they are better then those of the Law, are absolute, and not conditional.

Answ. But I answer, No such thing followeth hereupon. For the Apostles words are, That Christ is the Mediator of a better Covenant, which was established upon better pro­mises, to wit, then the former covenant was, which God by the Ministry of Moses, made with the Israelites. Now by this former covenant, if he meaneth the covenant of [Page 67] grace, as it was administred unto the Israelites of old, un­der the Law of Moses, and by this latter and better cove­nant, the same covenant of grace, as it is plainly laid down in the Gospel: the promises of this latter covenant are better then those of the former.

First, Because they are clearly delivered in express and plain words, whereas those were darkly shadowed out under types and figures, and dimly represented in ob­scure Prophecies.

Secondly, Because there is a greater measure of the spirit, and of the graces thereof, both promised and ex­hibited, now under the new Testament, since the com­ming of Christ in the flesh, then was formerly in the old Testament: This may well be the meaning of the A­postle. But if we shall say, that he doth in these words of his compare together, the covenant of works, and the covenant of grace, then I say, that the promises of the Gospel are better promises, then are the promises of the covenant of works.

First, Because remission of sins is promised in the Gospel, which is not to be had by the Law. For whoso­ever fulfilleth not all the Commandements thereof, Deut. 27.26. it shutteth him up under the everlasting wrath, and curse of God, without any hope of pardon.

Again, The promises of the Gospel, are said to be better then those of the Law, because the Gospel promi­seth grace, whereby we are inabled to perform the con­ditions thereof, which the Law doth not. For the Law only forbiddeth sin, and commandeth that which is ho­ly, and just, and good, but ministreth no power to per­form that which it requireth; but in the new covenant of the Gospel, the Lord promiseth, that he will write his Lawes in our hearts, and put his spirit within us, Heb. 8. and cause us to keep his Commandements, and to do them. Thus by the grace of God in Christ, we are strengthened, and inabled to keep the covenant of the Gospel: whereas it is altogether impossible for us, so to keep the Law, as to be justified and saved thereby.

SECT. VII. The learned Protestants do hold, the promises of the Go­spel not to be absolute, but conditional.

THere is one Objection more, which I think good to remove, and that is this. The learned Protestants, as by name Bucanus, Locis Com. Theol. and some others, make this main difference between the Law and the Gospel, that the pro­mises of the Law were conditional; but the promises of the Gospel sunt gratuitae, are free promises. It may seem therefore, that Mr. S. and those that teach, as he doth, do preach true Protestant Doctrine, and that we which teach otherwise, have revolted, and departed from the Protestant Religion, at leastwise in this particu­lar.

Answ. But I answer, It is nothing so; for Bucanus ex­plaineth himself, and sheweth what he meaneth by the conditions, which he speaketh of, to wit, such as are causae, causes of the blessings that are promised. Whereas there­fore the Gospel saith, si credideris, if thou shalt believe, particula [si] non est [...]: this particle if, is not a note of a cause, but of a consequence, saith he. Now this we do willingly grant, that remission of sins, and salvation are freely promised in the Gospel, and that our faith and repentance are no causes of them.

Bucanus therefore teacheth altogether as we do; for in the next words he saith, that our faith or our believing non est causa, vel meritum, sed modus vel instrumentum, sine quo non potest fieri applicatio beneficiorum Christi, is not a cause or merit, but a meanes or instrument, without which there can be no application of Christs benefits unto us. And if this be not enough, he saith afterwards in expresse words, that Jeremy calleth the Law of Moses, being considered by it self, and in it self, the legal and old Covenant, because it was the covenant of our creation, whereby the Lord required of us perfect obedience, to [Page 69] be performed by our own strength; but the Gospel a new, or a free covenant, sub conditione fidei, ex gratuito fa­vore ab ipso nobis donandae, upon the condition of faith, to be freely given us by him.

Thus Bucanus (who in his common places hath a­bridged, and drawn into a short sum both Calvin, and the principal and best of the Protestant writers, that were be­fore him) sheweth how we are to understand them, if any of them any where or other do say, that the promises of the Gospel are not conditional, as those of the Law were. And for further confirmation, that the Protestants do teach, that salvation is offered us in the Gospel, non sim­pliciter & absolute, sed sub conditione fidei & resipiscentiae, not simply and absolutely, but upon condition of our faith and repentance, I will also alledge, Volum. 2. Thes. Theol. Loc. 4. what Pis [...]tor and Pareus, two of the most principal Protestant Do­ctors do write.

First of all then, Piscator setting down the difference between the Law and the Gospel, hath these words,

The covenant of the Law is, whereby the Lord of old promised unto the Israelites, all sorts of temporal bles­sings, and eternal life it self, upon condition of perfect obedience, to be performed by them to his Law, by their own strength: and on the contrary, threatned sundry and divers curses, and eternal death it self, to all that should transgress, but even one Commandement of the Law; and they on the other side, promised that obedi­ence unto God. The sanction, or ratification of this co­venant is described, Exod. 24.

The covenant of grace is that whereby God hath pro­mised his gratious favour for ever, to all that believe in Christ, upon condition indeed of that their faith, and sincere piety, or new obedience joyned with it: not­withstanding of neither, to be performed as by the be­lievers own strength; but as by that free favour to be be­stowed on them by him; and they on the other side, be­ing assisted by Gods grace, do promise faith and obedi­ence unto him.

[...]olleg. 1. de lvang. et gratia, p. 21. Pareus also setting down the difference between the Law and the Gospel, amongst other things hath these words. The Law promiseth life, with condition of a mans own righteousness: the Gospel promiseth the same, with condition of repentance, and faith in Christ. This might be sufficient, notwithstanding, because the same Pareus doth excellently in another place express and unfold the conditions of the covenant of grace, I will there­fore here transcribe, and translate that which he there saith, into English, that all those who are illiterate and un­learned amongst us, as well as others, may see and per­ceive, that the Doctrine formerly taught by us here in England, is the very same which the learned Protestants also beyond Sea have taught, from which our new illu­minated teachers have revolted and departed; and there­fore in this perticular, are but half Protestants, if so much. His words are these.

Colleg. theol. 2. de faed. Dei, part 2.There were three conditions of the covenant of grace, without which there could have been no peace between God and Man.

The first was, That some one should be a purchaser or procurer of this peace, that is, a Mediator, who upon a way agreed upon, should make peace between God and man. That way was, that he should proceed, or come forth from God unto mankind, not only as an herald, or as a Messenger between them (for he could not come forth from men) declaring Gods will concerning peace; but that he should both pacifie Gods wrath, by the dig­nity of his person, merit and intercession, and that he should also by his divine efficacy, confer upon men grace, righteousness, and life eternal by him obtained for them. The former of these was necessary, in regard of Gods ju­stice and truth: the latter, in regard of mens imbecility. The second condition was, That God for the intercessi­on, satisfaction, and merit of the Mediator, should re­ceive sinners into his grace or favour of enemies, should make them his friends, and Sons, and blesse them with eternal joy and happiness with himself. The third con­dition [Page 71] was, that men should acknowledge this comprehensive grace of God towards them, receive by faith the benefits purchased by the Mediator, offered and given in the Go­spel, and be thankful unto God, in all holy obedience. Let every one that readeth these things, see and consider, whether it be Protestant Doctrine, to teach, that there are on our part no conditions at all in the covenant of grace; but that all the conditions thereof belong unto Christ, as Mr. S. will have it.

SECT. VIII. That the promising, or passing over of a thing, not absolutely, but upon a condition, doth not infer me­rit in him that performeth the condition; but is onely a bar to the injoying of the thing promised, whilest the condition is not performed.

But against this that hath been said, Object. it is further thus objected. If God should exact, or require any thing by way of condition of us, then our salvation should not be of grace, but of merit.

But no such thing followeth hereupon; Sol. for we are bound to serve, and to obey God, both by right of Crea­tion, and of Redemption. Now what may not God re­quire of us, that which is his own? yea, and upon con­dition also of our Faith and Repentance, if we will be partakers of the reward which he freely promiseth unto our obedience? Methinks this should not be denyed, es­pecially seeing it is for our good, that God doth offer sal­vation unto us, upon such conditions; for hereby we are stirred up to use the means of our salvation, the more carefully and diligently, that so we may be both for the present assured, and hereafter pertakers of the thing pro­mised, to our endless comfort.

Again, God in his Gospel requireth no other conditi­ons of us, but what we in duty are bound to perform: now what! can we be said to merit any thing by doing of our duty? I trow not; for our Saviour teacheth us, when we have done all that is required of us, yet to say, that we are unprofitable Servants, we have but done that which in duty we were bound to do, Luk. 17.10. More­over, God hath elected and chosen us to the means, as well as to the end, for by the meanes we come to the end. And hereupon it is, that the end that is, eternal salvation is not promised absolutely, but up­on condition of the means that lead unto it, that is, of Faith and Repentance, which God of his grace worketh in us, and we by the grace of God are to perform, be­cause we are elected unto them, as well as to the end it self, which is our eternal salvation by Christ. Now that which we thus obtain by the free election of God, and for the merit of Christ, and not by any power of our own, but by the work of his grace, it would be too much pride in us, to think that we do any way merit it: by this that hath been said, it appeareth, that the thing which is made over unto us, upon a condition, non transit in me­ritum, doth not become meritorious upon our perfor­mance of that condition, unless it be res indebita, a thing to be done by us, whereunto we are not bound; and unless also there be some proportion and equality, between it and the reward: otherwise a condition is only a barre to the receiving and injoying of the thing promised, until it be fulfilled; or if the condition be not fulfilled at all by us, or in the time appointed, and set down, then we loose the thing promised, and deprive our selves of it.

A Gentleman (as I heard some few years since from a Servant of his) did promise to give unto the Vicar, in an impropriate Rectory, that belonged unto him 40 l. per an­num, if he would receive it as his free gift, and testifie this under his hand.

Now I demand, whether this requiring of him to re­ceive it as a free gift, did turn it into a merit? Doubtless, it did not; for unless the Vicar would under his hand, acknowledge that he received it as a free gift, he was to forfeit it, and to lose it, as indeed he did: not because he did think that he should have merited some thing, if he had fulfilled this condition; but out of pertinacy and stomack, because his predecessor had more; or out of the pride of his heart, contemning this gift, as too small and mean, for a man of that worth, which he took himself to be.

Now the same is to be said concerning eternal life, which God offereth unto us, upon condition of our faith and repentance; for the exacting of this condition, doth neither make eternal life, to be any whit the lesse the free gift of God; nor doth it any whit diminish, or de­stroy our bond of thankfulness to God, for this his un­speakable and unconceivable blessing and benefit.

SECT. IX. Although Salvation is not promised to any, but up­on condition of Faith and Repentance; yet the Lord hath absolutely promised to his Elect Grace, to perform both these.

YEt notwithstanding, Because I would not willingly conceal any part of the truth, I do freely grant, that the promises of the Lord, are in some sort absolute, that is, in respect of the grace promised by God unto his people, whereby they may be inabled to keep his Cove­nant, and his Commandements, or in respect of his spi­rit, which he hath promised them.

With Dr. Field therefore, and other learned Prote­stants I say, that the promises of the Gospel are abso­lute, in respect of the means; but conditional, in regard [Page 74] of the end. Their meaning is, that salvation which is the end of our hope, is no where offered us; but upon condition of our Faith and Repentance. Where these therefore are wanting, there can be no hope of salvation. But because it is not in our power, to repent and believe, the Lord therefore hath promised his Elect absolutely, that he will put his spirit within them, Zech. 36.27. and write his Law in their hearts, and cause them to walk in his Statutes, and to keep his judgements; and do them

Object. In this regard we acknowledge the promises of the Go­spel to be absolute, and not conditional to the Elect, which may serve also for an answer to that saying of the Lord, I will put my spirit within them, and cause them to walk in my Statutes, alledged by Mr. S. to prove that the promises of the Gospel are absolute, and not condi­tional.

They are indeed in that sense, or in that respect and regard which I have specified: and more then this can­not be inferred, nor rightly concluded from these words.

SECT. X. How the Evangelical Covenant may be said to be made with all the visible members of the Church.

ILe onely adde one thing more, and that is this. Al­though the Lord doth promise his Spirit unto his E­lect onely, whereby they are inabled to obey the Gospel, and to lay hold of salvation: yet he doth enter into a conditional covenant with all the visible members of his Church. For as all that were circumcised of old were ta­ken into covenant with God, not only the Israelites, but proselytes also of the Gentiles, and their seed: so unto all, both Jewes and Gentiles, that do joyn themselves unto the Church, and are baptized: doth God promise and covenant salvation upon condition, that they do re­pent and believe in Christ; and they for their parts, do [Page 75] restipulate and bind themselves to perform the same. As many therefore of these as do conform themselves unto the world, and live still in sin and unbelief are Co­venant-breakers, and their Baptisme becommeth, no Bap­tisme unto them: Even as Circumcision of old, was made uncircumcision unto those that lived wickedly, Rom. 2.25. and did not keep covenant with God. Not onely believing Parents therefore themselves, but their seed also are ta­ken into covenant with God; and hereupon it is, that the Children of believers are called holy, 1 Cor. 7.14. that is, sanctitate faederali, by a federal sanctity, or holi­ness, whereby they are dedicated, and consecrated unto God, (even as the Vessels of the Temple, and the Priests and Levites and Tythes, and all consecrated things were called holy, not in regard of internal, but external holi­ness, being set apart for the most holy God, and his ser­vice.) Thus as all the Israelites of old, Parents and their Children, were taken into Covenant with God, and cir­cumcised, and therefore called an holy Nation, Exod. 19.6. so all believers now, and their Children, are reputed and reckoned within the covenant of the Gospel, and are therefore baptised, and by their Baptisme consecrated unto God, and bound to obey him, and to serve him, as an holy people. It is manifest therefore, that as God did with the Israelites of old, so he doth now enter into a conditional covenant with all the visible members of the Church, that is, with all that make profession of the faith of Christ, and of obedience to his Gospel, and with their seed. And this doth St. Paul plainly give us to un­derstand, Rom. 11.17. where speaking of believers of the Gentiles, he saith, that they were taken out of their own wild Olive-Tree, and grafted into the true Olive-Tree, and made pertakers of the Root and fatness thereof. For what meaneth he hereby, but that the Church of the Gentiles is by God joyned unto the Church of the Isra­elites, or rather made one Church and people with them, and invested with the self-same priviledges.

As the Israelites and their Children therefore were of old taken into covenant with God, Deut. 29.11, 12, 13. so are we now and our Children.

SECT. XI. The absurdities which do insue and follow upon their assertion, who do deny the Gospel to be a Covenant.

THus (as I take it) I have sufficiently corroborated and confirmed my first Reason, or Argument against the exceptions taken, and objections made against it by Mr. S. and others. I have made it evident, that there are con­ditions required of us in the Gospel: it followeth there­fore necessarily from his own words, that the Gospel in regard of us, as well as of Christ, is really and properly a Covenant.

Now for the conclusion, and shutting up of this pre­sent question and controversie, I will put Mr. S. in mind of some of those absurdities, which he and all those do thrust themselves upon, who deny the Gospel to be a co­venant, in regard of us, and affirm it to be nothing else, but an absolute promise of salvation by Christ.

First, From hence it will follow, that neither Simon Magus, nor any other Apostates, no nor any Christians that live dissolutely, or flagitiously, after their Baptisme, are to be accused, or charged with any breach of Cove­nant against God, no more then Infidels, or Heathens that never heard of Christ at all.

Secondly, It will also as necessarily follow from hence, that not only others, but even the primitive and most ancient Christians, ever since the dayes of the Apostles, have dealt impiously, who received none into their Communion by Baptisme, but those that first renounced the world, the flesh, and the Devil, and bound them­selves by a solem vow, promise or covenant to believe in Christ, and to serve God, and to walk before him, in the [Page 77] wayes of his Commandements, all the dayes of their life.

Lastly, From hence also it followeth, that it is not lawful for Christians to enter into covenant with God, because this would be superstition, and will-worship, ha­ving no foundation in the Gospel. And so it will follow also, that Mr. S. and as many as are of his Opinion, if they have taken the Parliament Covenant, have dissem­bled and played the Hypocrites, both with God and Man. For if the Law only be a Covenant in regard of us, and not the Gospel, then mens binding themselves to God by covenant, was lawful under the Law; but not un­der the Gospel.

SECT. I. The Law neither teacheth nor accepteth of Faith and Repentance, but requireth perfect obedience to all the Commandements thereof. He therefore preach­eth not legally, but evangelically, that offereth pardon to those that repent and believe.

Mr. S. and our new illuminated preachers, do accuse us, and charge us, who preach as the Protestant, and all Orthodox teachers have ever done, that we are legal teachers, because we do not with them offer remission of [Page 78] sins, and salvation to all absolutely, and without any conditions; but tell men (as the Apostles do) that they must repent and believe in Christ, that their sins may be blotted out, and that they may be saved in the day of the Lord Jesus.

Object. What is this (say these men) but to teach, and preach legally, when you do thus tie men to conditions, for the obtaining of salvation, as the Law did?

Answ. Its true indeed, we should be legal teachers, if we did require of men the same conditions, for the obtaining of salvation, and after the same manner that the Law doth; but we are far from this: for the Law requireth perfect obedience to all the Commandements thereof, that is to say, all manner of good works, as that whereby we are to be justified before God, or as the cause of our salvati­on.

Now we on the contrary do teach, that we are saved only and altogether by the grace of God, through the me­rits and satisfaction of Jesus Christ. And we say, that works are necessary to our justification, at leastwise, to the continuance of it, after a far inferior manner, that is, necessitate presentiae, non efficientiae, as duties necessarily ac­companying it, and going with it; not as any causes me­riting, or working it. Thus whereas the Law requireth works, as causes of our justification, and salvation, we require Faith, Repentance, and such works or duties, as the Gospel teacheth, only as necessary conditions, with­out which we cannot be saved. For (as I have proved in the former Question) the Gospel indeed offereth sal­vation unto all by Christ; but not absolutely, but upon condition of their faith, and repentance. Where faith therefore in the Lord Jesus Christ, and repentance are wanting, it is in vain for men to believe that they are re­conciled unto God, or that they are in the state of salva­tion, which is the Doctrine now taught by Mr. D, Mr. S. and many others. Whereas these men then do think, that all conditions are legal, they are herein deceived. For the difference between the Law and the Gospel, is not [Page 79] that the one requireth conditions to be performed, and the other none at all, which were it so, then the Gospel should be a Doctrine of licentiousness, and carnal li­berty; but in this, that the Law offereth salvation unto none, but unto those that do perfectly fulfill it, without failing in any the least duty therein required and com­manded; but the Gospel offereth pardon of all sins, and transgressions unto all that believe in Christ, and rise up out of their sins, by repentance when they are fallen, and do not still lie in them.

Thus the Law is a covenant of works, because it pro­miseth salvation to none, but to those that do the works therein prescribed and commanded; Rom. 10.8. but the Gospel is a covenant of faith, or as St. Paul calleth it, the word of faith, because it promiseth forgiveness of sins, and salva­tion to all those that renouncing themselves, and their own works, do relie only upon Christ for salvation, ac­cording to the promises of his Gospel.

SECT. II. Both repentance, and all manner of good works, are commanded and required in the Gospel.

THis that I have already said, might be sufficient for an answer unto this Question: notwithstanding, be­cause many at this day by hearing of our late new Preach­ers, and reading of their Books, have their mindes and understandings so vitiated, and depraved, that whensoe­ver they hear us teach the necessity of repentance unto salvation, or hear us presse the practise and performance of good works, upon mens Consciences, presently they think that we are enemies unto the grace of God, and do preach nothing but the Law. (For so indeed some few years since, when one heard me tell my hearers, that as long as any one of them did live in sin, and not practise repentance, it was in vain for him to believe, that his sins [Page 80] were forgiven, and that he should at the comming of Christ to judgement rise again in his own body, to live eternally with Christ.

After he was returned home from the Church, he spake aloud in the hearing of divers, and said, here is nothing but preaching of the Law, preaching of Repentance. Re­pent and ye shall be saved, repent, and Heaven Gates shall be set open for you. To the intent therefore, that such poor seduced souls may be brought to see their error, I will handle this matter a little more fully.

First of all then, It is certain, that the Law requi­reth perfect obedience of us unto all the Commande­ments thereof, and will not accept of any repentance, if we fall but into any one sin, or fail in any one duty; but concludeth, and shutteth us up under the curse of God. The Doctrine of Repentance therefore (as these men think) is not legal, Deut. 27.26. but meerly Evangelical. And there­fore when Christ taught the people repentance, it is said, that he preached not the Law, but the Gospel. Now it is manifest and evident also, Mar. 1.15. that all manner of good works, which are the fruits and effects of repentance, are required and commanded in the Gospel, as well as in the Law. For St. Paul telleth us, that we are Gods work­manship, Eph. 2.10. created in Christ Jesus, unto good works, which he hath appointed, that we should walk in them. When St. Paul saith here, that we are created in Christ Jesus, unto good works; it is certain, that this is the voyce, not of the Law, but of the Gospel. For the Law neither speak­eth of our new Creation in Christ Jesus, that is, of our Regeneration, neither maketh any mention of Christ at all. Christus enim non est revelationis naturalis sicut est lex, Rom. 2.14. sed supernaturalis. It is not the Law, but the Gospel, that revealeth Christ unto us. It is therefore the Gospel also, and not the Law, that informeth us, and telleth us, that Christ gave himself for us, that he might redeem us from all iniquity, Tit. 2.14. and purifie a peculiar people unto himself, zealous of good works.

And seeing this is one end of Christs passion, for as much as he hath delivered us out of the hands of our e­nemies, that we might serve God without fear in holi­ness and righteousness, Luk. 1.74, 75. before him all the dayes of our life, And did therefore bear our sins in his own body on the Tree, that we being dead to sin, should live to righteousness: hereupon St. Paul wrote unto Titus, and said, This is a faithful saying, and these things I will, 1 Pet. 2.24. that thou affirm constantly, that they which have be­lieved in God, Tit. 1.8. might be careful to maintain good works. And afterwards, in that Chapter, Vers. 14. He writeth thus unto him, Let ours also learn to maintain good works, for necessary uses, that they be not unfruit­ful.

In all these, and many other places of the Gospel, are good works required of us. Yea, I will say more, they are required as necessary to our eternal salvation in Hea­ven, though not by way of merit, yet as a condition ne­cessarily to be performed by us, Eph. 2.10. and as the way wherein we are to walk to Heaven. For our Saviour hath told us plainly, Mat. 5.20. That except our righteousness shall exceed the righteousness of the Scribes and Pharises, we shall in no case enter into the Kingdom of Heaven.

These things which I have thus alledged, being right­ly considered, any one may see, that they do not preach the Gospel rightly and truly, who do not presse the ne­cessity of good works, on the Consciences of their hea­rers.

SECT. III. Why the Gospel, seeing it prescribeth and requireth works, is not to be called a Covenant of works, as well as the Law? Or how it can be said, to be the Covenant of Grace?

BUt not unlikely, some one or other, will here say, what difference is there then in this particular, be­tween the Law and the Gospel, if both do urge the ne­cessity of good works? or why is not the Gospel to be called a Covenant of works, and not of grace, as well as the Law? I will shew you the reason hereof.

1. The Law is called the Covenant of works, because works are therein required, as causes antecedent to our justification and salvation; or as that whereby, and for which we are to be justified: now, so are they not in the Covenant of the Gospel, as hath been sufficiently shewed before.

2. Again, The Law is also called the covenant of works, because works are therein commanded, and re­quired; but no power nor ability is ministred and given to perform them: but the Gospel is the ministration of the spirit. 2 Cor. 3.8. For it doth not only command us to repent, and to bring forth the fruits of repentance, which are good works; but sheweth how we may be inabled to do this, to wit, by faith in Christ, who hath merited not only forgiveness of sins; but the spirit of sanctification for all that do believe in him. Gal. 3.14. The Gospel therefore is a Covenant, not of works, but of grace; not only because it teacheth, that we are justified not of works, but of grace; but because by faith in the promises thereof, we do ob­tain grace to repent, and to do all those things, which it requireth of us.

Lastly, The Gospel is truly said, to be the covenant of grace, because it is such a covenant, as is not only begun, and entred into, but altogether ratified, and consumma­ted by grace.

For first, It was meerly and only of grace and mercy, that God after we had broken, and dissolved the former covenant of works, or of the Law, was pleased to enter into a new covenant of salvation with us: the form whereof is revealed in the Gospel.

Secondly, (as I said before) it is meerly of his grace, that God inableth us to perform the conditions of this new covenant, to wit, Faith and Repentance, which o­therwise would become impossible unto us; for we are as unable of our selves to repent, and believe in Christ, as we are to fulfil the whole Law. Its true, Faith and Re­pentance are in themselves easier conditions, than the universal and most perfect obedience which the Law re­quireth. But otherwise, As, it is as impossible for a man, when he is dead to lift up a straw, as an Oxe: so, while we are dead in trespasses and sins (as we are all by na­ture, Eph. 2, 3. and of our selves) it is as impossible for us to be­lieve, and obey the Gospel, as it is for us to fulfill the Law, until we be quickened by the spirit of Christ.

Thirdly, It is of grace that we are kept and upheld by the power of God, from falling away from him, or that he keepeth us firm and fast in his Covenant; for other­wise, if he should leave us to our selves, but a day, or an houre, we should break, and altogether dissolve the cove­nant of the Gospel, as we did the legal covenant.

Lastly, It is of grace, and not for any merit, or desert of ours, that we are in part for the present, Eph. 2, 8. Tit. 3.5. and shall here­after perfectly and fully be made partakers of the benefits and blessings that are conveyed and passed over unto us, in the covenant of the Gospel, that is to say, of justificati­on, adoption, sanctification, and glorification, or eternal happiness in Heaven. Thus the new covenant of the Go­spel is wholly of grace, and therefore deservedly, it is called the covenant of grace and not of works, as is the Law. Now seeing all these things are acknowledged, professed, and constantly taught by us, what cause hath Mr. S. or any other, to say, that we turn the Gospel into a covenant of works, or to alledge against us, that saying [Page 84] of the Apostle, Rom. 11.6. if it be of works, it is no more of grace. Its true indeed, if we did make works any cause of our salvation, then we should make the Gospel a covenant of works, as the Law was; but this we do not, but require them as necessary conditions to be performed by us, in way of thankfulness to God, for our salvation by Christ, and for other necessary uses, and not to merit any thing by them.

SECT. I. Where is shewed, which is the right way of preaching the G [...]spel.

IT is most certain, that those who preach the Gospel, as Christ himself, and his Apostles did, are they who preach Christ, not only most truly, but most to the edifi­cation, and consolation of their hearers. Now so do not they, who offer Christ and Salvation by him, to sinners as sinners; or to sinners, without any condition, either of Faith or Repentance; but who teach men to repent, and believe in Christ, that they may be saved; or which of­fer Christ and Salvation by him to all, the greatest sinners not excepted, if they will lay hold of him, and his merits [Page 85] by Faith, and turn from their sins, and practise Repen­tance. That our Saviour did thus preach the Gospel, St. Mark assureth us, Chap. 1.14.15. For there he saith, that after John was put in prison, Jesus came into Galilee, preaching the [...]ospel of the Kingdom of God, and saying, the time is at hand, repent ye, and believe the Gospel.

I know not what they will here reply, Object. except perhaps they will say, that John had before preached the Gospel to the Galileans, and that they had received it. Now they do not deny, but grant and teach, that after that men have received the Gospel, then Faith, and Repentance, and new obedience are to be pressed upon them; but not when Christ is first offered, and tendered unto them.

But Johns preachings may be a sufficient confutation of such conceipts, and surmises as this; Answ. for he began his Ministry with the Doctrine of Repentance, as is to be seen, Math. 3.2. And thus when the Apostles were sent by Christ, to preach the Gospel to the Jewes: it is also said of them, that they went out, and preached, that men should repent; yea, Mar. 6.12. contrary to the Opinion and practise of our new teachers, we are told, Heb. 6.1. that the A­postles, when they planted Churches, began and laid the foundation in the Doctrine of Faith and Repentance. And indeed that which is else-where written, and recor­ded of the Apostles preaching of Christ, and his Gospel, doth sufficiently evince and testifie, that they offered not remission of sins, and salvation by Christ to all absolute­ly, without any conditions; but exhorted men to repent and believe in Christ, that they might obtain pardon of their sins, and be saved by him. Thus when certain, who were pricked in their hearts, by hearing Peter preach, Act 2.37. said unto him, and to the rest of the Apostles, Men and Bre­thren, what shall we do? Peter said unto them, Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins. The same St. Peter also, having reproved the Jewes for consenting to Christs death, and shewed them who he was: in the next place he letteth them understand, what they were to do, that [Page 86] they might be saved by him, Repent ye therefore, and be converted, Act. 3.19. that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. When the Jaylor also being terrified, and troubled in his mind with the fear of Gods judgements, Act. 16.30, 31. came to Paul and Silas, and said to them, Sirs, What must I do to be saved? they said, Believe on the Lord Jesus Christ, and thou shalt be saved. And St. Paul saith, that he being called and sent of God, Act. 26.20. shewed both to Jewes and Gen­tiles, that they should repent, and turn to God, and do works meet for repentance. These things which I have thus alledged, do manifest and make it evident, that the Apostles did never offer salvation unto any, but upon condition of their repentance, and faith in Christ. Now that all other Ministers of the Gospel ought to do the like, those words of our Saviour, do sufficiently inform us, when he saith, That repentance, and remission of sins should be preached in his name among all Nations. Luc. 24.47. Not remission of sins singly, and a part by it self (as our neotericks will have it) but repentance and remission of sins together.

Thus did Christ, and thus did his Apostles preach; and thus hath Christ ordained, that all other should preach: We may be assured therefore, that this is the best, or rather the only way of preaching the Gospel. For were there any better, we cannot otherwise think, but that Christ would both have followed it himself, and have in­joyned all his Ministers to do the same.

SECT. II. Where is shewed, which is the most profitable way of preaching the Gospel.

THis that I have said, might be a sufficient Answer to the former Question, and to all the several parts and branches of it. Notwithstanding, because the novellists [Page 87] do cry out against us, and say that with our many years preaching, we have converted few, or none; but by ur­ging such a necessity of repentance, to the obtaining of salvation, (as we do) do terrifie and trouble many, and drive them into desperation: therefore I will now, by Gods gracious assistance, prove unto them, that our Do­ctrine is more likely to convert sinners, and to comfort them being converted, then theirs.

To speak first of the former.

We do indeed denounce Gods judgements against men, while they live in sin, and are led by their carnal lusts, telling them that they must repent, and amend their lives, if they will have any hope of salvation by Christ. Thus do we deal with obstinate sinners, endevouring to save them with fear, that is, with the terror of Gods judgements, as St. Jude commandeth us. Jud. Vers. 22, 23. If such preach­ing do no way at all conduce to a sinners conversion, why doth he say, On some have compassion, making a diffe­rence; and others save with fear, pulling them out of the fire. But they tell us, that we lay too hard a task upon men, and that they have no power, Object. nor ability to repent and practise these things, which we do require of them.

Its true, they have not of themselves; but it doth not follow hereupon, Answ. that our preaching of repentance unto sinners, and our denouncing of Gods judgements against them is in vain, and to no purpose.

1. For the Spirit of God worketh with, and by his word, when it is preached, and maketh it effectual, at one time or other, to as many as are ordained to eternal life. The Law indeed only terrifies sinners, but converteth none; Act. 13.48. 2 Cor. 3.7, 8, 9. for which cause the Apostle calleth it the Ministry of death and of cōdemnation; but the Gospel he calleth the Ministry of the spirit, because God sends down his spirit into the hearts of the Elect, while the Gospel is mini­stred, and preached unto them; for so we read of Cornelius & his Companions, Act. 10.44. that while Peter preached the Holy Ghost fell on all that heard the word. And while Lydia heard Paul preach, the Lord by his spirit opened her [Page 88] heart, and converted her to the faith of Christ. Thus is the spirit given in the Ministry of the word, Act. 16.14. and maketh it effectual to work Faith and Repentance in the Elect, when these duties are preached, and pressed upon them.

2. Again, We have this comfort, that Christ hath merited for those that do believe in him, 1 Cor. 1.36. not only the pardon of their sins, but the spirit to sanctifie them, and to work repentance in them. Act. 5.31. We are not therefore to set upon the work of repentance in our own strength; for then we are sure to be soyled, and shall prevail nothing; but we are to rely on Christ for his spirit, and for his grace, Gal. 3.14. that we may thereby be inabled to do those things, which he requireth of us. For we receive the promise of the spirit (that is, the spirit of God which Christ hath merited for us, and God hath promised us) by Faith. Thus though we be never so weak of our selves, yet as St. Paul saith, Phil. 4.13. we are able to do all things (that God requi­reth of us) through Christ which strengtheneth us.

3. And lastly, We have this comfort also, that by our prayers we may obtain not only other inferior gifts, but the Holy Ghost himself, Luck. 11.13. the Authour of all sanctifying grace, as our Saviour assureth us hereof. Albeit then, we be never so unable of our selves to repent, and to bring forth the lively effects and fruits thereof, yet by our prayers offered up unto God, in the name of Christ, we may obtain power to do all these things. Such strong con­solation have we against the difficulty of repentance.

Now all these things being well considered, let any in­different man judge, whether are like to bring men out of their sins, and to bring on their conversion, they that by their Doctrine do stir them up to labour and strive a­gainst sin, and to call upon God for grace, whereby they may be enabled to subdue it, relying not on their own strength, but on Christs merits, who hath purchased the spirit of God for them, or they that will have men, even while they live in prophane swearing, drunkenness, [Page 89] whordom, or any other the like impieties or impurities, Reconcil. of God to man, p. 40, 41, 42 to believe that their sins are pardoned, and that they are reconciled unto God, and in the state of salvation, which is Mr. D. his Doctrine preached and much applauded by many. There is not any one that considereth rightly hereof, and perceiveth what the necessary, and unavoida­ble consequences hereof are; but he will say, that this is to lay a foundation for pre umption and carnal securi­ty. And indeed this is the very use, which many have made of this Doctrine already. For though they live in sin, and are led capti [...]e by their sensual lusts, as formerly they were; yet hearing these m [...]n offer Christ unto all, without requiring any thing of them either faith re­pentance, or any reformation of their sinful li [...]es, re [...]ing them that grace is freely offered in the Gospe [...], without any conditions, and free [...]y to be taken and recei [...]ed of all: hereupon they are confident that they shall be saved by Christ, though they li [...]e like libertines, and cast off all care of reforming their wicked wayes and works. It is too late now after they ha [...]e thus preached free grace un­to them, according to this n [...]w way of theirs, to tell them, that if they do finally continue in infidelity, and impenitency, they shall be damned. For their former Doctrine hath made them secure, in [...]omuch, that they do now resolve (as one did of late ha [...]ing read a certain Treatise of Mr. S.) that they will no more hearken unto any judgements, or terrors, threatned and denoun­ced against sin, as they had formerly done. And well may they resolve thus with themselves, if it be true which Mr. S. teacheth, to wit, that God in the Gospel doth abso­lutely offer remission of sins, and salvation by Christ, to all without any condition, yea to sinners, as sinners. For it is most certain, that God will fulfil and perform all his absolute promises, to all those to whom they are offered and made, neither can their infidelity, or their wicked­ness frustrate the performance of them. He promised ab­solutely, and without any condition, Gen. 8.22. that while the earth remaineth, Seed-time and Harvest, and cold and he [...]t, [Page 90] and Summer and Winter, and day and night, shall not cease.

Gen. 9.9.He promised also as absolutely, that the World should never more be destroyed with a Flood, and that he would set his Bow in a Cloud, for a sign, and in assurance here­of.

Now these promises of his, he hath ever since con­stantly performed, throughout all Generations, though the World hath been never so wicked. God did as ab­solutely promise Christ, and accordingly sent him into the World, in a most corrupt time, to renew all things. Thus the wickedness, or the infidelity of man cannot frustrate, nor disannul the promises of God, that are ab­solute. Wherefore if the promises of life and salvation by Christ unto all, to whom he is offered, and preached, be absolute, and without any condition: how can final impenitency, or infidelity (as Mr. D. telleth us) cause a­ny to forfeit, and frustrate them to their damnation?

But let us see how our adversaries go about to prove, that their Doctrine is more likely to gain sinners to God, and to bring them to repentance, and amendment of life then ours is?

Object. It is not possible, say they, for a man to believe that his sins are forgiven him; but he will love God, and in lieu of thankfulness, consecrate himself unto his service. Whereas therefore they do require no such hard conditi­ons of men, to discourage them from believing as we do; but offer Christ and salvation by him freely unto all, though they live in their sins, and profess that they can­not leave them, who seeth not that they will sooner be­lieve this Doctrine then ours? and then afterwards, be­ing thus perswaded of the pardon of their sins, they will love God for his mercy, and forsake sin, and consecrate themselves unto his service.

Answ. It is ttue indeed, he that truly believeth, will love God, and will out of thankfulness towards him for his mercy, renounce the World, and his own lusts, and consecrate himself unto his service.

For first, The true believer by his faith in Christ, Joh. 7.38. doth obtain grace, and power, and strength to love God, and to obey him.

And secondly, That faith of his, upon serious and due meditation and consideration▪ first, of his own e­ternal misery by sin; and secondly, of Gods wonder­ful mercy towards him in Christ, (who suffered his most bitter passion for his redemption; and passing by many others, doth offer salvation freely unto him) will inflame his heart with the love of God, and excite and stir him up to the obedience of his Commandements. But a false faith produceth no such gracious effects, but nourisheth and nusleth men in carnal security, as we see in many, who fay they believe in Christ, and trust to be saved by him, as well as the best, and yet live still in their sins, and never go about to reform themselves.

Now such is the faith, which Mr. D. and his Compa­nions do teach; for they will have men to believe, that their sins are pardoned, and that they are reconciled to God, before they go about to rise out of them by repen­tance, which faith of theirs is no true, but a false faith; for as I have before proved, repentance and remission of sins, do alwayes go together. Where there is no repen­tance therefore, there can be no remission of sins. All therefore that such a faith can do, is but to stir up those, who do thus falsly perswade themselves that their sins are pardoned, to love God for his mercy towards them, and to obey him (which it seldom or indeed never doth;) but grace it obtaineth none, to crucifie sin in them, and to sanctifie them; and therefore though they should strive never so much to serve God, and to obey him according to all his Commandements, yet it is not possible that they should do this, because there is no principle of grace, nor no spiritual life in them.

SECT. III. Wherein is shewed who do preach Christ most com­fortably.

BY this that hath been said, any one that is not possest with prejudice, may easily see and perceive, whether the Protestant way of preaching the Gospel, or the new way taken up here of late in England, be like to bring forth better fruits, and to prove more profitable, and more pertinent to the edification of the hearers.

To leave this therefore, it remaineth now in the last place to be discussed, whether of these two wayes, maketh more for the comfort of mens souls and consciences. Whereunto thus I answer, That is solid and true com­fort, which is grounded on Gods infallible word, and not on mens fancies, that are deceiptful. But such is the com­fort which the old and Orthodox Protestant Doctrine affords the hearers thereof, and not the Doctrine of our Novelists. For we teach (as the Gospel doth) that though men have been never so great sinners in times past, yet that all those sins of theirs are forgiven by God and blot­ted out when they do repent and believe in Christ.

We exhort therefore, all that do thus repent and be­lieve, to be of a good comfort, and not to be terrified with any fear, but to rest assured that they shall undoubt­edly be saved, through the mercy of God in Jesus Christ.

Thus do we comfort true believers, with the unfalli­ble and unfailable promises of Gods word, which are the only safe and sure ground of comfort.

Object. But I know that our adversaries in this controversie, will here be ready to say, that they do so also. For al­though they do teach, and tell their hearers, that they were reconciled unto God, and justified freely by his grace, before they did believe; and therefore without faith, as we have heard Mr. D. speak. Yet they say, that [Page 93] they can have no assurance hereof, until they believe.

Thus they teach men to believe, not that they may be justified, but that they may be assured of their justifica­tion, and salvation by believing.

Now I do willingly acknowledge that true faith, Answ. when it is wrought in a mans heart, by Gods word and spirit, is an undoubted testimony of his salvation. For as St. John saith, He that believeth hath the witness, that is, 1 Joh. 5.10. of his adoption, and consequently of his salvation in himself. But the faith which these men do teach, is nothing else but a fancy. For they will have wicked men, D. his Conf. p. 20. 21. even when they do continue in their sins, to believe that these sins of theirs are pardoned; and tell them, that by believing this, they are assured of their justification before God, and of salvation. Now this is not true faith, but detesta­ble, and most damnable presumption. For faith is to be­lieve the promi es of God, and to rely upon them, Psal. 119.41, 42. as on its foundation.

Now I would know, whether God have any where made any promise of forgiveness to men, while they con­tinue in their sins? surely no; but on the contrary, he threatneth them by his Prophet David, and saith, That he will wound the hairy scalpe of such as go on forward in their wickedness. Psal. 68.21. And our Saviour himself told his hea­rers, That except they did repent, they should all perish. It is not possible therefore, for any to believe, (truly, Luc. 13.3. I mean) that their sins are pardoned until they do repent. Or if, even then while they continue in sin, they will needs perswade themselves, as many do, that their sins are par­doned, and forgiven through Gods mercy, and Christs merits, this is nothing else but presumption. Those there­fore that preach thus, instead of comforting their hea­rers (as they perswade them, and make them to believe) do nothing else, but delude and deceive them. For true justifying faith, is not for a sinner, whilst he continueth in his sins, to believe that they are pardoned, which is false; but to rely upon Christ, for the pardon of them, according to the promises of his Gospel, and not accor­ding [Page 94] to his own fancy, and fond imagination, as Liber­tines and carnal Gospellers do. That this is that faith, whereby we obtain pardon of our sins, and are justified before Gods tribunal, St. Paul maketh manifest and plain, when he saith, All have sinned, and come short of the glory of God, Rom. 3.23, 24, 25. being justified freely by his grace, through the Re­demption that is in Jesus Christ, whom God hath set forth to be a propitiation by faith in his blood. It is not then our believing that our sins are pardoned, whereby we are ju­stified; but it is our faith in Christs blood, that is, our re­lying on the merits of his death and passion, whereby we obtain the pardon of them: even as many did in like manner, by faith in Christ obtain the health of their bo­dies from our Saviour, when they were miraculously cu­red by him. Mah. 8.13.

For when our Saviour required faith of them, saying, Mar. 9.23. be it unto thee, according to thy faith; Or, if thou can [...]t believe, all things are possible to him that belie­veth, what is meant here by faith? or what were they to believe? That they were already made whole by Christ? No, for that was false: but that Christ was of that power, that he could, and so gracious and good, that he would heal them, and hereupon to rely, and put their trust and confidence in him, that he would cure them. This was their faith, whereby they obtained the health of their bodies from Christ, as is yet further to be seen in the Canaanitish Woman. Mat. 9.21. For she said in her self, (that is in her heart she believed and was perswaded) If I may but touch the hem of his Garment, I shall be whole, not I am already but I shall be whole. That this was the faith where­by she obtained the health of her body, our Saviours words to her do assure us. For he turned him to her, and said Daughter, be of good comfort thy faith hath made thee whole. E [...]en so in like manner did we, when we were dead in our sins, obtain the spiritual health of our souls, not by believing that our sins were pardoned; but by perswading our selves that God of his rich mercy would pardon them, according to the gracious promises, which [Page 95] he hath made unto us in his Gospel, and by relying upon him for the pardon of them. For as Christ required faith of them for the obtaining of their bodily health; so also doth he of us, for the spiritual health of our souls. As they therefore were cured of their corporal mala­dies, by relying on Christ, according to his word: so shall we be saved eternally, by relying on Christ, accor­ding to the promises of his Gospel.

SECT. IV. Two Objections answered.

AGainst this that I have said, I finde two Objections raised, which I do think good to remove, that they may not lie as stumbling blocks in the way of any well-minded people, to indanger them upon error.

First, Some do reason thus, If a man cannot believe that his sins are pardoned, until he do repent, then Re­pentance shall go before faith, which they hold as an ab­surdity; for whatsoever is not of faith, is sin, Rom. 14.23 saith St. Paul.

And again, He telleth us, That without faith; Heb. 11.6. it is im­possible to please God.

But hereunto I answer, That although Repentance goeth before that act of faith, whereby a man believeth that his sins are pardoned: yet it doth not follow here­upon, that it goeth before all faith in general, no nor yet before justifying and saving faith. For if I shall speak Lo­gically and properly, there are (as I conceive) no lesse then foure several acts of faith; but I do make choyce rather to speak popularly, and therefore I will contract two of them into one.

The first act of faith, is for a man to believe, that the whole word of God is true, or that I may speak more particularly to the matter in hand, it is for him to be­lieve, that Jesus Christ, being sent of his Father, hath [Page 96] perfectly wrought and accomplished our salvation, and that he doth offer this salvation unto all those, who do repent and believe in him. This act of faith doth not only go before repentance, but before all other acts of faith also. For if a man do not believe, both that Christ hath absolutely, and perfectly accomplished our redemp­tion and salvation, and that he doth also offer the salva­tion which he hath purchased unto all that do repent, and believe in him, he will have no incouragement, neither will it be possible for him, either to repent, or believe, & to rest and rely on Christ for salvation. This is that faith which is commonly called fides dogmatica, vel historica, doctrinal, or historical faith, because it goeth not beyond the faith of the Doctrine, or of the History of the Bible. Now this, though it be absolutely necessary unto salvati­on, yet it is not saving faith because it justifieth no man, nor giveth to any man any interest, or right unto salva­tion.

2. The second act of faith is, That a man do not de­spair, though his sins be never so many, or never so great; but believe, or perswade himself, that God of his mercy through Christ will pardon them, and so cast himself up­on Christ; or that he do trust upon Christ for salvation, according to the promises of the Gospel. This is saving faith; or it is that act of faith, whereby we are justified and saved, as St. Paul giveth us to understand in those words of his (which I have already alledged) Rom. 3.23, 24, 25. All have sinned, and come short of the glory of God, being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitia­tion through faith in his blood. Behold, it is faith in Christs blood, that is in his death and passion whereby God be­commeth propitious, that is, gracious and merciful unto us; and consequently whereby we are justified, and sa­ved. Now this act of faith, is in nature before repen­tance, though in time it go with it.

I will make this plain by a familiar comparison. Sol est natura prior lumine ex illo orto. The Sun is in nature be­fore the light that springeth, and proceedeth from it; be­cause in nature the cause is alwayes before the effect: but the Sun and its light are simul tempore, together in time. For as soon as the Sun was created, and placed by God in the Firmament, at the very same instant, did it illighten the World.

And even so in like manner faith in Christ, is in na­ture before repentance; but they go together in time. For seeing there is no promise of pardon made to any one in the Gospel, while he continueth in sin, it follow­eth necessarily therefore that true justifying faith cannot be separated from repentance, no more then saving re­pentance can be without such a true faith. And this (as I take it) is the cause, why remission of sins and salvati­on are in some places of holy Scripture, attributed to re­pentance, and in some other to saith, to wit, because faith and repentance are as it were twisted and infolded the one in the other. For neither can a man repent with­out faith, nor can he believe in Christ, for the pardon of his sins, unless his faith did stir up repentance in him, and a setled purpose to forsake all sin. For as long as a man liveth in sin, he hath no promise from God to ground his faith upon.

The true Christian therefore in believing repenteth, and in repenting believeth: these are two inseparable Companions, and as it were twins, that are bread and born together. Although then that act of faith where­by we do believe in Christ, is in nature before repen­tance, as the cause is before the effect: yet there is no priority, nor posteriority of time between them; Faith is the first wheel in the Clock, that moveth all the rest. Mr. Panb. Vind. Grat. for a man cannot believe in Christ for salvation, according to the promises of the Gospel, unless this faith of his do excite and stir him up to the practise of repentance.

The third and last act of faith, is that whereby a man believeth that his sins are blotted out and forgiven, and that he is in the state of salvation.

The former is called a direct act, because it maketh a man to look directly upon Christ, and to cast himself up­on him for salvation.

This latter is called a reflexed act, because a Christian reflecting and looking back upon himself and his own soul, seeth faith and repentance wrought in him; and hereupon concludeth that his sins are pardoned, and that he now is the Child of God, and an Heire of Hea­ven: This he believeth, because he seeth the conditions accomplished in him, to which God hath promised re­mission of sins and salvation, that is to say, faith and re­pentance.

Thus whereas the former act of faith, whereby a man doth truly believe in Christ, maketh him partaker of the remission of sins, and giveth him right, and a true title to the Kingdom of Heaven: this latter assureth him of this, and breedeth and begetteth great peace, quietness, and comfort in his heart and conscience.

Now this last act of faith, whereby a man thus be­lieveth that his sins are pardoned, and is assured of his salvation, doth not go before, but followeth after repen­tance. For until a man seeth and perceiveth that he hath forsaken sin, and that he doth repent, he cannot confi­dently believe that his sins are pardoned, nor can he have any firm assurance of salvation, because he hath no word of promise from God, whereon to ground that faith and assurance of his.

Object. Another stumbling-block, which our Novellists have cast in the way of many good Christians, is this, where­as St. Paul telleth us, 1 Tim. 1.15 that Christ came into the World to save sinners: behold say these men, he came to save sinners, not repentant sinners; and hereupon they in­fer and conclude, that a man before he repenteth, even at that very time, when he liveth in sin, ought to believe that his sins are pardoned, and that he is in the state of salvation.

But I answer, Answ. That they do deceive both themselves and others, fallacia consequentis, with a fallacious conse­quence. For when, or how doth Christ save sinners? ve­rily, Mat. 9.12. not while they do continue in sin without repen­tance; for he himself telleth us, that he calleth them to repentance, and so saveth them. But for a man to con­tinue in sin, and yet to be saved, are [...] things that will not consist nor stand together, for this implyeth a manifest contradiction. Thus then it is, Christ saveth sin­ners by freeing and delivering them, both from the gilt of their sins, and from the tyranny and dominion of sin, by faith in his blood, and by the power of his spirit. For so St. Paul having rehearsed and reckoned up many foul, and filthy, and fearful sins, wherewith the Corinthians had spotted and polluted themselves in times past, be­fore their conversion to the faith of Christ, presently ad­deth, But ye are washed, but ye are sanctified, 1 Cor. 6.11. but ye are ju­stified in the blood of the Lord Jesus, and by the Spirit of our God.

It is the greatest folly and madness in the World therefore, for a man to believe that his sins are pardon­ed, and that he is in the state of salvation, as long as he continueth and remaineth an impenitent, and unreform­ed sinner: for the Angel of the Lord that was sent unto Joseph, the espoused Husband of the blessed Virgin Mary, telleth us how we are saved by Christ, Act. 3.26.2. He shall save his people from their sins. He doth not say, He shall save his people in their sins, that is while they live and lie in them; But he shall save them from their sins, that is, by freeing and delivering them from them. Whereof St. Peter al­so assureth us, in that saying of his to the Jewes, God ha­ving raised up his Son Jesus, sent him to blesse you, in turning away every one of you from his iniquities.

2. That I may make this matter yet more plain, and remove all ambiguity: this I add further, that when St. Paul saith, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World to save sinners, he speaketh not de partiali, sed totali salute, not of [Page 100] salvation in part, but of that whole salvation, which Christ hath purchased for us, and worketh in us, and be­stoweth upon us, that is to say, not of the pardon of our sins only, but as well also of our sanctification, and of all other things that do any way or other concur to the per­fecting of our salvation. For Christ doth not save us in part, but most perfectly. He hath purchased for us, not only our justification, but our adoption, sanctification, redemption from Hell, and glorification in Heaven. And hereupon it is, 1 Cor. 1.30. that St. Paul saith, He is made unto us of God wisdom, justice, sanctification, and redemption. We must therefore rely upon Christ by faith for all these, and not separate any one of them from the rest, as carnal Protestants do, who believe in Christ for the forgiveness of their sins, and for their salvation in Heaven; but not for grace, whereby to mortifie their sinful lusts, and to live holily.

Now wha, Can this faith of theirs save them? no sure­ly, for Christs merits must not be separated and divided, no more then his person. Christ in his Gospel offereth both himself and all his merits unto us. He therefore that receiveth him as man, but not as God, that re­ceiveth him as his Priest to reconcile him unto God, and to save him from Hell; but not as his King to command him, and to reign over him, that receiveth him for his justification, but not for his sanctification, setteth up a false Christ unto himself, and shall receive no salvation from him at all.

SECT. V. A twofold Corollary, or conclusion deduced and drawn from the former answers.

BY this that I have said, in answer to the two former objections, it may appear, that faith is to be consider­ed, either more strictly, as it relateth to our justification; [Page 101] or more largely, as it hath reference to our whole salva­tion.

1. To believe in Christ, to our justification, is (as I have said before) for us to rely upon him, for the pardon of our sins, not according to our own fancies and ima­ginations, but according to the gracious promises of his Gospel. For so St. Paul calleth the Gospel verbum fidei, Rom. 10.8. the word of faith, that is, the word of faith which we preach; as if he should have said, That Gospel, which we the Apostles of Christ, and other his faithful Mini­sters do preach, is the word of faith. Now wherefore is it that Paul doth call the Gospel the word of faith?

Is it not first, Because faith is bred and begotten in our hearts, by the hearing of the Gospel?

And secondly, Because it is built and grounded on the Gospel as on its foundation? For our Saviour him­self also telleth us, That the faith which he requireth of us, is the faith of the Gospel, or it is for us to believe the Gospel.

Now I have proved already, Mar. 1.15. Psal. 130.5. Psal. 119.42 that Christ in his Gospel doth no where offer pardon to such as continue in sin, but only to those that repent, and turn unto him from their evil wayes. And hereupon St. Peter having con­victed the Jews of great and grosse impiety against God, and his Sonne Christ Jesus, afterwards exhorteth them, and saith, Repent and be converted, that your sins may be blotted out, &c. And at the end of that Chapter, Act. 3.19. he telleth the Jewes, (as we have already heard) that God sent his Sonne to save them (not by suffering them to continue in their sins; but) by turning every one of them from their iniquities.

This I have the more largely insisted on, that none may, neither fancy, that their sins are pardoned, while they do live in them without repentance; nor yet rely upon Christ, for the pardon of them, unless they do stir up themselves to the practise of repentance.

Secondly, If Faith be considered more largely, as it hath reference to our whole salvation, so (as I have said [Page 102] before) we are to rely upon Christ, not for the pardon of our sins, and for our redemption and deliverance from Hell only; Joh. 7.38. but as well also for our sanctification, and for all things, which do accomplish & consummate our salva­tion; for all these are we to rely upon Christ, in the use of all those means which he hath prescribed us, such as are the reading, hearing, meditating of Gods word, laying of it up in our hearts, & the applying of it to our souls, with prayer, godly conference, striving against sin, endeavou­ring to do the things which God commandeth, and the like. For God will not have us to be idle, but to use such means, as he hath appointed for the furtherance of our salvation, and to depend upon him for his blessing on them, Isa. 38.18. which he will not deny, but in due time vouch­safe us: for as the holy Prophet saith, Blessed are all they that wait for him.

For the clearing of what hath been said, I will briefly answer an Objection or two, that I have lately met with.

First, There are those that reason thus, The faith which Christ requireth in the Gospel, that we may be saved by him, must needs include more in it then trust and confi­dence in his blood; for such faith or confidence is an af­fection of the sensitive part, or faculty of the Soul, there­fore no sure note of salvation.

Hereunto I answer, That affections are not only in the sensitive appetite, but also in the will; for wherefore else is it, that the will is said to be appetitus rationalis, si nil appetat? And is not love an affection of the soul? yet every one is commanded to love the Lord his God with all his heart, with all his soul, with all his strength, and with all his mind, Deut. 6.5. Luk. 20.27. that is, with the superior, as well as the inferior faculties of the soul.

The other Objection which I have met with is this. Christ justifieth us as our King, absolving and acquitting us from the sentence of condemnation, which we by our sins had deserved, and not only as our Priest, by his blood, [Page 103] which he shed for us, when he offered up himself as a sa­crifice of sweet smelling savour unto his Father.

Unto this I answer, That Christ justifieth us per modum meriti, by way of merit, as our great high Priest, offering up himself as a propitiatory sacrifice unto his Father for us. But he justifieth us as our King, and our supreme judge, by absolving us from our sins, and pronouncing us righteous for the merit of his blood and obedience, whereby he became obedient unto his Father unto death, even the death of the Crosse, and so fulfilled the Law for us. Whereas then St. Paul saith, (and we also with him) that we are justified freely, through the Re­demption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood: the meaning hereof is, that we do rely on Christs death and passion, as the only meanes whereby Gods wrath is ap­peased, and our salvation purchased. But all this nothing hindereth, but we may, and do willingly grant and hold, as an undoubted truth, that we must receive Christ, not only as our Priest, to be reconciled unto God by him; but as well also as our Prophet, to be taught the will of God by him, and as our King to raign over us, if we would be saved by him, and live for ever.

SECT. VI. More Objections answe [...]ed, and some Cases of Con­science resolved.

THese things I have thus discussed the more largely, that men may not deceive themselves with a false faith, which can never bring any true comfort to their souls; but in the end, will plunge them into perdition everlasting. Now there remains nothing but that I an­swer such other Objections, and resolve such doubts, as are raised against this Doctrine: whereas then we do teach the Children of God, to reason thus for their com­fort, Whosoever repenteth, and believeth in Christ, his [Page 104] sins are pardoned by God, and he shall undoubtedly be saved; but I do thus repent and believe, therefore my sins are pardoned, and I shall through Gods mercy be e­ternally saved.

Object. Against this, it is first objected, that our repentance, and our obedience are imperfect, This Objection proveth onely, that we cannot be justified by our repentance, and by our o­bedience; but not that we can­not by them, as by signes and tokens, be assured of our ju­stification and salvation. & many wayes defective: there is no comfort therefore to be taken in them; for such impure works as these, cannot stand in Gods sight. Nothing can please him, but that which is pure and perfect.

Answ. It is true indeed, I confess, that if God should exa­mine our repentance, and our obedience in strictness of justice, it is not possible that he should accept of them; but his mercy is such towards us through Christ, that for his sake, he pardons the imperfections of our actions, while we do that which is commanded us in sincerity, 1 Chron. 29.17. Psal. 32.2. and not in hypocrisie. For as David saith, The Lord loveth uprightness. And therefore in another place, he pro­nounceth him blessed, In whose spirit there is no guile.

2. Again, Christ washeth away the impurity that ad­hereth to our actions in his blood. For so we read, that the Saints of God have washed, not only themselves, but their robes, Rev. 7.14. that is, their works of righteousne [...]s, and made them white in the blood of the Lamb. And here­upon it is, that St. Peter incourageth us to offer up our spiritual sacrifices of prayer and prayses, and new obe­dience, 1 Pet. 2.5. and telleth us, that they are acceptable to God by Jesus Christ.

3. And lastly, It cannot but be also a great comfort unto us, that whereas the Law condemneth us, for every transgression and disobedience of ours; yet the Lord of his rich mercy in Jesus Christ, is pleased to accept of our service, when we do not lie still in our sins, after we are [Page 105] fallen; but do rise again by repentance, and endeavour to obey him, according to all his Commandements. If any man were bound upon a great penalty, to go to any place or other without stumbling, or falling, if he do but once trip and stumble in his journey, he incurs that penalty: and even so in like manner, because the Law requireth universal obedience of us, and curseth us, if we break but any one Commandement thereof: therefore if we should commit but one sin in all our life, there were no hope of salvation by the Law; but a fearful ex­pectation of judgement and wrath everlasting. But now seeing Christ hath redeemed us from the curse of the Law; and, although he commandeth us to walk before him in all the wayes of his Commandements, is yet pleased to pardon our falls, if we do not lye still, and welter and wallow in the puddle of our sins, as many do; but rise again by repentance. O what a comfort may this be unto us? For even as a little Child that is weak, and begins to go, may truly be said to walk to such or such a place, although he taketh many a fall, if he do not lie still, but rise again presently, and never cease going, until he come thither: so although, as St. James saith, Jam. 3.2. we do in many things offend all, that is, take many falls while we are in our journey towards Heaven: yet if we do not lie still in any sin, but rise up again speedily by repentance, and proceed in our obedience to Gods Commande­ments, we may truly be said to walk in the way of righ­teousness, and shall in the end come to Heaven, through the mercy of God in Christ Jesus.

But it may here be said, Object. There are many good souls that labour and strive constantly and continually to re­pent & believe, and yet they are so troubled with doubts and feares, which do rise in their mindes, that they can­not say, nor they cannot assure themselves, that they do repent and believe. Now what comfort can it be unto them, that every one that repenteth and believeth, hath his sins pardoned, when they know not themselves to be of this number?

Answ. Concerning such I say, that they may take much com­fort from this Doctrine, which I have taught, and deli­vered; for let them use the meanes of their salvation constantly, as they do, and continue their striving against sin, and endevouring to obey God, according to all his Commandements; and then although through multi­tudes of doubts and fears which do encounter them, (as this is the case of those that are troubled with melan­choly, and hideous tentations) they cannot firmly be­lieve, or be perswaded that their sins are pardoned: yet let them cast themselves into the arms of Gods mercy, through Christ, and it will not be possible that they should miscarry. For as all those were cured of their bo­dily diseases and infirmities, who came unto Christ, and believed, and relied upon him for help: so if these men, and these women of whom I now speak, do relie on Christ, both for the pardon of their sins past, and for their sanctification, and whole salvation, he will uphold them against all their spiritual adversaries, and bring them safe through all difficulties, to the possession of his glorious Kingdom. Unto all such therefore I say, as the holy Pro­phet Isaiah doth, Isa. 50.10. Who is there among you that feareth the Lord, that obeyeth the voyce of his Servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God.

Thus I have shewed how the Children of God are to be dealt with, that they may receive comfort from the holy and heavenly Doctrine of Christ, which is taught by all Orthodox Protestants.

Quest. Now I know it will be demanded, what comfort this Doctrine of ours can afford to wicked and ungodly men, that live in sin, and do not yet repent?

Answ. Whereunto I say, that such may turn this Doctrine to their great comfort. For albeit they finde their carnal lusts, whereof they are held captive, to be too strong for them to subdue and overcome; yet let them not, through despair, give over themselves to the power of the Devil, but let them humble themselves before God, acknow­ledging [Page 107] their deserved condemnation; and when they have done this, let them set upon their sins, as David did on the great Goliah, not in their own strength, but in the name of the Lord, that is, in faith and confidence, 1 Sam. 17. that God through Christ, will make them conquerors of all the infernal powers of darkness, if they do not volunta­rily cast away their Weapons, and resign and yield them­selves captives to their lusts; but fight and strive against them, in a constant use of the meanes of their conversi­on and salvation, with prayer.

We read in the fifth of St. Johns Gospel, that a multi­tude of impotent people, of blind, halt, and withered, lay by the Pool of Bethesda, waiting for the moving of the waters. For an Angel went down at a certain sea­son into the Pool, and troubled the water: whosoever then first after the troubling of the water, stepped in, was made whole of whatsoever disease he had.

After the like manner, ought all sorts of sinners to re­lye upon Christ, in the use of the meanes of grace, wait­ing for the powerful working of the spirit in their hearts, whereby they may be freed from the servitude of their carnal lusts, and enabled to serve God acceptably, ac­cording to his word and will. Thus may the wickedest sinners that are, through Gods grace, convert and turn this Doctrine to their comfort.

But if any one shall here say, Object. This can be no comfort at all, to such as are not willing, nor have any desire at all to leave their sins.

To such a one I say, Let Mr. D. and his Novellists, Answ. if they list, comfort such, and tell them, they are to believe that their sins are forgiven them, and that they are justi­fied, and reconciled unto God by the death of Christ. If (I say) they have a minde thus to comfort them, let them take this to themselves, and rejoyce in it, as in a peculiar prerogative of their own. For surely those that are faithful to Christ, dare not comfort such, knowing that the terrors, not the comforts of Gods word do ap­pertain and belong unto them: and yet, lest such carnal [Page 108] minded men should presumptuously hope for mercy, while they continue in their sins, and have no purpose to reform their lives, I must tell them, that the comfort which Mr. D. and such others do reach out unto them with the one hand, Doct. of J. Baptist pag. 27. they dash and overthrow it with the other. For having taught their hearers, that they are ju­stified, and reconciled to God before they do believe e­ven while they live in their sins. Yet Recon. of God to man, Pag. 32, 33. Ib. p. 44. Recon. of man to God, p. 60, 61. afterwards they tell them, that a final infidelity will damn them; and that if they do not love God, and leave sin, they can have no hope of Heaven.

Good Christian Reader, I have, I think, met with, and confuted the most material errors, which Mr. D. hath scattered here and there, in his three Treatises, especial­ly those wherein he doth oppugne the Orthodox, and ancient Protestant Doctrine.

There are indeed besides these, divers novellous, most strange▪ and forced expositions of Scripture, to be found in those Treatises, whereof I will only give thee a taste, by instancing in a few of them.

Mat. 6.14.First of all then, whereas our Saviour saith, If you forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their tres­passes, neither will your heavenly Father forgive you your trespasses. Recon. of God to man. p. 25 He saith, that forgiveness is here to be taken, not properly, but for the manifestation of for­giveness. As if our Saviour should have said, Except ye forgive men, neither will your heavenly Father so fully declare, and manifest himself unto your Consciences. A worthy Exposition! for will it not hence follow, that a man may have his sins pardoned, and forgiven by God, though he never forgive those that offend him: but this will not be so evident to his Conscience? Yet for con­firmation of this his Exposition, he alledgeth those words of our Saviour, Luc. 7.47. unto the penitent woman. Her [Page 109] sins which are many are forgiven, for she loved much.

And hereupon inferreth, and saith, forgiveness in this place includeth the manifestation of forgiveness.

But I answer, Forgiveness is here taken really, and properly, and her great and abundant love to Christ, was the evidence, and manifestation thereof. As if I should say, The Sun is risen; for it shineth upon the wall. In this speech the meaning is, that the Sun is really risen, though perhaps that might not be the very first moment of the rising thereof, when this was spoken; and the Suns shining upon the wall is made a sign, or an evidence and manifestation thereof. And even so in like manner, when our Saviour saith, Her sins which are many are forgiven her, his meaning was, that they were really forgiven, though not at that instant onely, but from the first mo­ment of her conversion. And he maketh this manifest, by his next words, from her abundant love, which she so many wayes shewed and expressed towards him, say­ing, For she loved much.

I know Mr. D. will not here say with the Papists, that her love to Christ, was the cause that he pardoned and forgave her her sins; but that he drew an Argument from thence to prove, and to evidence that her sins were forgiven. And so this conjunction causal (for) est causa consequentiae, non consequentis▪ is only the cause of the con­sequence in his Argument, or in his reasoning; but not of the thing it self, whereof he speaketh, that is, of the pardon of her sins. He would prove also from the judge­ment of Protestant Interpreters, that our Saviour speak­eth not of remission of sins really, but of the manifestati­on thereof, because when we pray in the fifth Petition of the Lords Prayer, Forgive us our trespasses: they make this to be the meaning hereof▪ that the Children of God, whose sins are already pardoned, do pray for more assu­rance thereof. But I have shewed already Quest. 9. that they make this to be the meaning thereof only in part, and not the full sense of that Petition, as Mr. D. would have it.

Recon. of God to man. pag. 43.Another place of Scripture, which he perverteth, and corrupteth by a novellous and strange Exposition, are those words of St. Paul, 1 Cor. 6.9. Know ye not that the unrighteous shall not inherit the Kingdom of God; Be not deceived, neither fornicators, nor Idolaters, nor A­dulterers, &c. shall inherit the Kingdom of God. The meaning hereof he will have to be, that they shall not enter into the Kingdom of God here on Earth, which is his Church. But in expounding these words thus, he commeth far short of the meaning of the Apostle; for al­beit it is most certain, that the unrighteous are no true members of the Church, though they be in it for a time; yet the Scripture when it speaketh of the inheritance which Christ hath purchased for his Saints, from which the unrighteous are excluded, referreth the possession thereof, not to this World, where we sojourn for a time, as Pilgrims in a strange Country; but to that happy life that is to come. Thus our Saviour at the day of judge­ment, will say unto his Elect people, and righteous Ser­vants. Mat. 25.34 Come ye blessed of my Father, inherit the King­dom prepared for you, from the foundation of the world, St. Paul also telleth us, that flesh and blood shall not in­herit the Kingdom of God, 1 Cor. 15. neither shall corruption in­herit incorruption.

Which words it were absurd, to refer unto the King­dom of grace, or to say, that the Apostle excludeth all such out of the Church here on earth, who carry about them corruptible flesh and blood. St. Peter also in plain words, so speaketh of the inheritance of Heaven, as of a thing, the possession whereof is not to be had in this life, but in the World to come. Blessed be the God and Fa­ther of our Lord Jesus Christ, which according to his a­bundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for you, who are kept by the power of God, 1 Pet. 1.3, 4, 4. through faith unto salvation, ready to be revealed in the last time. When St. Paul [Page 111] therefore saith, that Fornicators, Adulterers, and such un­righteous persons shall not inherit the Kingdom of God, his meaning is, that they shall never enter into the glo­rious Kingdom of Heaven, but be excluded thence, and be cast into Hell.

3. As strangely doth he expound those words of the Apostle, Heb. 12.14. Recon. of God to man, p. 43, 44. Without holiness no man shall see the Lord, that is (saith he) with spiritual eyes, or with the eyes of faith: whereas the Apostle speaketh not here in praesenti, of that Vision, or seeing of the Lord, which is to be had in this present World; but in futuro, of our seeing of him hereafter, to our endless comfort in his Kingdom, and in his glory, in the same sense as St. John doth, 1 Joh. 3.2. We know, that when Christ shall ap­pear, we shall be like him; for we shall see him as he is. Most false therefore it is, (which Mr. D. saith) To see God, and to inherit the Kingdom of God, are nothing else but to believe in God, and in his Son Jesus Christ. When we come to Heaven, faith in Christ shall cease, and yet we shall not cease then to see God.

Another place of holy Scripture, 1 Cor. 13.13. Confer. with a sick man. pag. 7. 1 Ioh. 3.14. which he grosly per­verteth with a false Exposition, and so goeth about to deprive the godly of the comfort, which they take from it, are those words of St. John, We know that we have passed from death to life, because we love the Brethren. Many good souls have acknowledged, that when all other grounds of comfort have failed them, or at the least, when in time of temptation, they have not been able to apprehend any comfort from any thing else: yet these words of the Apostle have upheld them from despairing of their Estate, because their Consciences did testifie un­to them, that they did unfainedly love, and ardently af­fect all that are godly. Now this comfort also Mr. D. de­nyeth them. Confer. p. 9. I do (saith he) for the present be­lieve, that St. John doth princi­pally speak of our assurance, whereby we know one another to be the Chil­dren of God. And Conf. p. 8. He telleth us, that it is before man, that our love beareth witness to our Faith. For he saith, that St. Johns meaning is not, [Page 112] that a man may know by his love to the Brethren, that he himself particularly is in the state of grace; but that the faithful in general, by means of the love which they pro­fessed, and shewed one to another, were well perswaded one of another, and believed by the judgement of cha­rity, that they were all the Children of God. But this Ex­position of his, crosseth the main scope and drift, or the purpose and intention of the Apostle, in writing this E­pistle, which was to comfort the faithful, by shewing them what signes and tokens, and particular evidences they had of the forgiveness of their sins, and of their sal­vation by Christ; for so he saith, Chap. 5.13. These things have I written unto you (whereof their love to the Bre­thren was one) that believe on the name of the Sonne of God, that ye may know, that ye have eternal life, and that ye may believe on the name of the Son of God, that is, perseverantly unto the end.

What will Mr. D. except against this? Will he say, as Estius and the Papists do, that the Apostles meaning is not, that every, or any ordinary faithful man knoweth certainly, that he is translated from death to life, and therefore in the state of salvation? but that he speaketh generally in the person of all the faithful, and is thus to be understood? We Christians know by an assured faith, that all good faithful people (of which number we seve­rally trust that we are) are translated from death to life. But surely this Expositiō of his, est nimis jejuna, is too hun­gry and leane. For what comfort will it be to any one, to know certainly, that all good Christians, and true be­lievers, are translated from death to life, as long as he knoweth not, whether he himself be of that number, but doubteth hereof?

Again, Shall we think, or can we perswade our selves, that St. John wrote so large an Epistle, and used so many Arguments, only to make known unto the faithful, that all good Christians, or that all good faithful people have their sins pardoned, and are in the state of salvation, which they never doubted of.

Its certain, That St. John in writing this Epistle, had a farther intent, and that is to make it evident unto us, by many infallible signes and tokens, how we may know, that we are the Children of God, and that we are transla­ted from death to life, which is a matter of greatest com­fort, and rejoycing to a Christian heart, that can be.

Mr. D. indeed (for I would not willingly do him any wrong) acknowledgeth that true charity is an assured signe or mark of grace received; but for all that, Cor a s pag. he holdeth that a Christian cannot certainly know, that he hath charity, whereby he may be assured, that he is the Child of God. But herein he joyneth with the Papists. For they say, as Estius doth, quantum de dilectione fraternâ certi sumus, tantum & de isto, look how much we are as­sured of our love to the Brethren; so much are we assu­red of that also: he meaneth, that we are translated from death to life, whereof he spake before. Now he hath told us, that this cannot certainly be known of us, and so his meaning is, as also Mr. D. that we cannot cer­tainly, but conjecturally only know, that we love the Brethren.

Thus both Mr. D. and they, would make St. John a sil­ly and sory disputant, as if he would prove ignotum per ignotius, that which is unknown to us, by another thing, which is as much, or more unknown; for how can we know that we have passed from death to life, because we love the Brethren? if we have no more certain know­ledge of this, then of the former. Our conjectural hope that we love the Brethren, will only breed, and beget in us an Opinion that we are translated from death to life, but no knowledge thereof at all. But on the contrary St. John saith not, We hope, we conjecture, or we think; but we know that we have passed from death to life. And he proveth it as effectu, tanquam signo hujus infallibili, by an effect of this translation, as an infallible sign there­of; because (saith he) we love the Brethren.

Thus he maketh our love of the Brethren, an evidence that we are in the state of salvation. And hereupon St. Augustine writing on these words saith, redeat unus­quis (que) ad cor suum: Si ibi invenerit charitatem fraternam, securus sit, quia transiit à morte ad vitam. Let every one return unto his own heart: if he doth there finde bro­therly charity, let him be secure, because he hath passed from death to life.

Surely St. Augustine would never have spoken thus, if he had thought, that a Christian can have no certain knowledge of his love to the Brethren. For it is not an uncertain hope, or an opinion grounded on conjectures, that can breed and beget any security in the soul.

Thus Christian Reader, I have given thee a tast of Mr. D. his faculty, in expounding of the Scriptures after his fancy. More of his detorted Expositions, I cannot ac­quaint thee with, because I neither remember any more, nor have his Book by me, it being restored to the owner, by him that lent it me long since. And indeed, I should both trouble my self, and the Reader, in re­hearsing any more of them; and this Treatise would swell, and grow into too great a bulk, whereby the wea­ker sort of Christians might be deterred, and discouraged from reading of it; for whose sake principally, I have penned and published it, that they may be setled and sta­blished in the truth, which hath been formerly taught them, and not be carried away with the deceiptfulness of novellous errors.