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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97227	Vnbeleevers no subjects of iustification, nor of mystical vnion to Christ, being the sum of a sermon preached at New Sarum, with a vindication of it from the objections, and calumniations cast upon it by Mr. William Eyre, in his Vindiciæ justificationis. Together with animadversions upon the said book, and a refutation of that anti-sidian, and anti-evangelical errour asserted therein: viz. the justification of infidels, or the justification of a sinner before, and without faith. Wherein also the conditional necessity, and instrumentality of faith unto justification, together with the consistency of it, with the freness of Gods grace, is explained, confirmed, and vindicated from the exceptions of the said Mr. Eyre, his arguments answertd [sic], his authorities examined, and brought in against himself. By T. Warren minister of the Gospel at Houghton in Hampshire.	Warren, Thomas, 1616 or 17-1694.	1654 (1654)	Wing W980; Thomason E733_10; ESTC R206901	226,180	282

Head the spirit of every mans own faith is very necessary to all even to Infants For the just shall live by his own faith and not by anothers as neither any man is learned by anothers learning but by that learning which is in himself So also I will adde one Testimony more from Zanchy because Mr. Eyre shelters his opinion of justification from the time of Christs death under Zanchies authority John 6.56 Zanch. De tribus Elo. l. 40. cap. 3. p. 106. Tom. 1. Qui edit meam carnem bibit meum sanguinem in me manet ego in eo Alludit ad illam incorporationem quae fit inter edentem bibentem inter cibos comestos cibus extra nos manens minimè nos nutrit cibus sumptus dum in nobis manet nutrit vivificat c. Idem contingit nobis cum Christo extra nos positus non alit à nobis sumptus nutrit vitam adfert atque conservat He that eateth my flesh and drinketh my blood dwelleeh in me and I in him Up-which words Zanchy saith He alludeth to that incorporation which is made between the eater and the drinker and between the meat eaten meat without us doth not nourish us but inwardly taken while it abideth in us it nourisheth and quickeneth us The same happeneth to us with Christ Christ without us that is not united doth not nourish us but taken by us it nourisheth and bringeth and preserveth life Where you see Zanchy maketh Christ not to justifie and save us while we are disunited but when applied and united by faith then he saveth us I will end all with CAMERO Si quis ergo propriè loqui velit dicet Christum pro solis credentibus satisfecisse Johan Camero in opus● Mise p. 531. col 1. ii enim soli membra illius sunt Sicuti ergò Adam suos tantum peccato infecit ita Christus peccatum in suis tantùm abolevit Christi verò membrum non est ullus qui in Christum non credit Audi quid dicam fides te facit Christi membrum at fides illa te non servàsset nisi Christus pro te satisfecisset If any man therefore will speak properly he will say that Christ satisfied only for Believers for they only are his members Therefore even as Adam infected only his own with sin so Christ hath abolished sin only in his but no man is a member of Christ but he that beleiveth Hear thou what I shall say faith maketh thee a member of Christ but that faith would not save thee unlesse Christ had satisfied for thee To what hath been spoken I shall superadde some considerations about this union to Christ taken from the several similitudes under which this union is set forth in Scripture First It is compared to the Marriage-union Now as before marriage the wife hath no right nor title to the name body goods of the husband so before faith the soul hath nor that right to Christ his Body Name Goods Purchases Therefore this union is not made till faith and in this Mr Eyre yields the cause that the conjugal union is not till faith Secondly It is expressed by a body consisting of divers members Now Rom. 12.4 5. as no member is a true and living member of the body but that which by nearnesse and vital ligatures is united to the head from whence every member receives strength and sensation 1 Cor. 12.12 13. Eph. 1.22 23. so no man is a living member of Christs body untill by faith on his part and by the Spirit as by vital ligatures he is bound and united to Christ whereby he receives the life of justification and santificaction and lives by a life derived from Christ as the Head but no man but a Believer is thus united as an integral part of this body Thirdly It 's compared to a building or house whose stones are closely cemented together and do all lie directly and perpendicularly upon the foundation Eph. 2 2● 21. Now as a stone in the quarry is not united in the building till it be hewen and squared and then by the hand of some Architect laid directly and evenly upon the foundation so a man in his natural estate till he be drawn out of this condition by the Spirit of God 1 Tim. 3.15 and hewed and squared out of the Spirit of bondage and by the same hand of the Spirit as the chief Master-builder brought to faith 1 Pe● 2.5 and built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone he is not a lively stone in this building this is done by the work of the Spirit an unbeliever hath not the Spirit dwelling in him Fourthly it is compared to an ingrafture of a branch in a tree Now a branch may be in a stock two wayes 1. By contiguity or continuity or corporal adherency to the stock and so every branch that is dead may be in the tree but these partake not of the juyce and nourishmnt of the stock and such branches the husbandman will cut off and cast into the fire 2. A branch is in the tree by a reall participation of the sap and influences of the root Thus a man may be in Christ two wayes 1. By external profession of faith for that which maketh us to be in Christ any kinde of way is faith now if our faith be a dead faith such as makes us come to Christ to shelter us from the fire only and it derive not spiritual life and sanctification from Christ this man is a dead branch which the Father will cut off and cast into the fire if it so abide and untill a true faith such as is peculiar to the Elect all are but dead branches yea the very Elect themselves untill effectual vocation and were never truly in him But 2. There is a living operative precious unfeigned faith which so unites the soul to Christ that now it partaketh of the power of his death it is crucified with him and dies to sinne and yet also it lives and is partaker of the quickening Spirit and power of Christs Resurrection whereby it lives and the life it lives in the flesh it lives by the faith of the Son of God Gal. 2. ●0 and it lives unto God as its end as well as from God as the principle of its life this is the true branch that partaketh of the sap and influence of the Root Christ Jesus unto a heavenly life and none are such branches but such as are truly cut off from the stock of Nature and ingraffed by faith into Christ That which Mr. Eyre addeth in the Margin by way of Comment upon Heb. 2.11 He that sanctifieth Mr. Eyre vind pag. 8. and they that are sanctified are all of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto saith he some do make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the substantive and

disallowed and rejected of God and though he call them not reprobates as opposed to the Elect because as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectanci sic eos vocat Apostolus hoc loco non qui sunt divinitus ad vitam aeternam electis oppositi nec enim censendi sunt statim irae vasa quicunque vel in suis peccatis adhuc manent nondum efficaciter vocati Bez. in locum Beza observes they are not presently to be judged vessels of wrath that yet abide in their sins yet as to their present estate they are such as God approves not of nor are they in a capacity of salvation Rom. 8.1 There is no condemnation to them that are in Christ Now in Scripture-sense it is all one to be in Christ or Christ to be in us and there is nothing but condemnation to them that are out of Christ So the m John 15.5 15th of John If any man abide not in me he is cast forth as a branch and withereth that is if any man be in Christ only by external profession and outward Baptisme and is not truly united to him and abide in him by faith so as to partake of spiritual life from Christ As the living branch liveth in the Vine you shall be cut off as a dead branch and cast into the fire So in n Joh. 6.56 57. John 6.56 57. He that eateth my flesh and drinketh my blood dwelleth in me and I in him As the living Father hath sent me I live by the Father So he that eateth me shall live by me that is as the body is preserved by meat and drink and our meat and drink turne into the substance of the body and become one with it So he that spiritually feeds upon my flesh and blood upon my death and suffering by faith he shall be inseparably united to me and I will become one with him And by this he shall live as I who am Mediatour am sent by the Father to this end to bring men to life so that I might be able to give life I have received life from the Father and live by his Spirit communicated to me And so as sure as God lives and as I live by influence of the life and Spirit of God so he that eateth me and so becometh one with me by faith as the meat with the body he shall live by me Ver. 53. And in Ver. 53. Except ye eat the flesh of the Son of man and drink his blood ye have no life in you that is unlesse you become one with Christ by faith you have no life in you So the o 1 John 3.24 Rom. 8.9 1 John 3.24 and compared with Rom. 8.9 Hereby we know that he abideth in us because of his Spirit which he hath given us Where observe 1. That Christ dwelleth in his people Hereby we know that he abideth in us This is not a fancy or a conjecturall ungrounded hope but it is an infallible truth of eternal verity Hereby we know he abideth in us 2. Observe the means by which he dwelleth in us and how this may be known It is by his Spirit and this is a sure evidence of Christ dwelling in us because he hath given us his Spirit Now compare this with Rom. 8 ● If any man have not the Spirit of Christ he it none of Christs He that hath not the Spirit of Christ dwelling in him he hath no Christ dwelling in him and so is none of Christs none of his members and so can never be saved so long as he lives without Christ so that you see the truth cleared That to be without Christ is to be without Hope Now the reasons why a Christlesse estate is a Hopelesse estate are Reason 1 Reason 1. Because there is no p Act. 4.12 name given under heaven whereby we may be saved God hath taken up an immutable purpose never to be reconciled unto man but in and through Christ so that there is not the least sounding of the bowels of God towards a sinner but in Christ Hence Christ is called our q 1 Tim. 1.1 Hope that is he is the object of our Hope in whom alone we are begotten unto a lively hope of eternal life Such is the distance and difference between God and the souls of men that none is found worthy or able in heaven or earth to umpire this difference but Christ and were he not a person of infinit worth he could never make any satisfaction nor work a reconciliation We are dead in sins and trespasses and none but Christ that is the Lord of Life can quicken us we are spiritually blinde and were not Christ God he could not cure our blindnesse for it was never r John 9.32 known from the beginning of the world that any but God could open the eyes of the blinde None but Christ who is the ſ Heb. 1.3 brightnesse of his Fathers Glory and the expresse Character of his Image is able to restore Gods Image in us without which we shall never see the face of God nor can God take us for his children nor delight in us unlesse this were restored such is the opposition made against our salvation by Satan and all the powers of darknesse that none but Christ is able to deliver us from this strong man So great is the mystery of godlinesse that none but Christ who hath lien in the bosome of the Father and knowes all things could reveal the Father to us whom to t John 1. 18. John 17.3 know in Christ is eternal life nor could he give us the Spirit u Eph. 1.17 of wisdome and revelation to know God and the riches of the glory of his inheritance in the Saints nor translate us out of darkness into marvellous light Such is that perfect righteousnesse God requires to cloath us that we may be presented without x Eph. 5.26 spot or wrinkle in Gods sight that none but God in our nature is able to furnish us with such a righteousnesse Reason 2. As none but Christ can save so none but such as Reason 2 are united to Christ can have any communion with Christ for union is the ground of communion Now this will appear by induction if you consider all the unions in the world there is no communion between those where there is not an antecedent union In the marriage-union there is no communion as man and wife till the marriage-union be made in the naturall communion between the soul and body the head and the members the graft and the stock dissolve the union and the communion is destroyed In the Politick communion between a people unlesse united under one government So in all others and why not in the mystical union between Christ and us Hence saith Paul z 2 Cor. 6.15 What concord hath Christ with Belial Thus in the a Eph. 1.3 Ephesians 1.3 God is said to have blessed us with all spiritual blessings

faith which is his before the imputation of it is made to him and that is imputed for righteousnesse that is that act of Faith relatively considered is that that gives him a title to Christs righteousness and so that that is due to Christ is attributed to the act and hence that is said to be imputed for righteousnesse Now that Christ without faith justifies not I prove by these follow arguments 1. If Christs righteousnesse will not profit a man without faith the● Christ alone separated from faith doth not justifie But Christs righteousnesse will not profit any man without faith Therefore c. The Major carries sufficient light The assumption is proved because Christ saith to the Jewes John 8.24 John 6. If ye believe not ye shall die in your sins and Ye will not come unto me that ye might have life where though there be righteousnesse in Christ to justifie he saith If they believe not they shall die in their sins and He that believeth not shall be damned there was life in Christ but for want of coming or believing they did not partake of it I am not ignorant what Mr. Eyre will answer as I conceive to this That Christs righteousnesse will not profit him that is a final unbeliever and that Faith is a consequent condition of Salvation but not an antecedent means to apply Christs righteousnesse To this I answer that the Scripture speaketh of unbelievers indefinitely He that believeth not shall be damned and therefore it is understood of all unbelievers so long as they abide such they are under condemnation Let Mr. Eyre produce one Scripture that holds forth an unbeliever the subject of Justification or one instance of a justified unbeliever and if final unbelief will hinder salvation then temporall unbelief may hinder the application of it for the time present and so long as he continueth an unbeliever it is of the same nature with final unbelief because it keepeth the soul from coming unto Christ for life To the second exception that it is a subsequent not antecedent condition of Justification I answer by a second Argument thus 2. If Christs righteousnesse be the end of faith and is obtained by faith then it is antecedent unto the Application of it But it is the end of faith and obtained by it The Assumption only needeth proof and yet the Apostle expressely affirmeth it Rom. 20.10 With the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation And To him that believeth it shall be imputed to him for righteousnesse that is Christ apprehended by faith shall be imputed to him for righteousnesse It is not said man believeth with the heart to the manifestation of righteousnesse but unto righteousnesse righteousnesse being that which he attaineth by believing and hence salvation is called the end of faith 1 Pet. 1.9 receiving the end of your faith the salvation of your souls and life is made the end of believing John 20.31 John 20 3● These things are written that ye might believe and that believing ye might have life through his Name not that ye might know ye had life before ye believed but that believing ye might have life and Christ is the end of the Law for righteousnesse to every one that believeth God did therefore cause the Law to be delivered that by the knowledge of mens sinfulnesse manifested by the Law they might flie to Christ for righteousnesse 3. If no man have eternal life but such as eat Christs flesh and drink his blood then no man antecedently to faith hath eternall life and by consequence Christ justifieth not without faith But no man hath eternal life but he that eats his flesh and drinks his blood Therefore The Assumption are the words of Christ John 6.53 Except ye eat the flesh of the Son of man and drink his blood ye have no life in you where Christ compareth himself to food Now as food though never so good nourisheth not unless we eat and drink it and it be incorporated into our body and become one with us so unlesse we thus eat Christ c. that is unlesse we feed upon his death and sufferings by faith and apply them by faith so as to be one with him we cannot live by Christ where observe Christ is the Food Faith is the Hand to take this Food and the Mouth to eat it without which this food will do us no good so here therefore he hath no life and an unbeliever hath not yet eaten 4. Such whose mindes and consciences are defiled are not justified but the mindes and consciences of all unbelievers are defiled The Major appeareth because when Christ justifieth he * Heb. 10.22 purgeth from an evil conscience The Minor is expressed * Tit. 1.15 where he speaketh indefinitely of unbelievers and therefore it is understood of all 5. Such whose persons are abominable who are Reprobates to good works are unjustified such are unbelievers for he speaketh there indefinitely of all unbelievers Having then proved Justification not to be before faith I shall now prove the instrumentality of Faith unto Justification and the consistency of it with the free grace of God For the right understanding whereof we must know what an instrumental cause is and wherein the nature of it consists and whether an instrumental cause be in the number of true causes and to what it is reducible and then apply it to faith Now we must know that an instrument hath divers significations I will not trouble the Reader with all sometimes it is taken for any thing which is moved and directed by a superior agent thus the Platonists take it and according to this acceptation every agent but God is an instrument and God alone in this sense is the principal efficient cause of all things and thus Isaiah the Prophet seemeth to take it Isaiah ●0 15 when he calleth the King of Assyria Gods Axe and his Saw in respect of God that used him for the destruction of the Nations and in this sense all causes as they depend upon GOD in their working are instruments but we take it not in this sense 2. To omit the rest an instrument according to the vulgar and usual acceptation of it is any thing that is used by the superiour agent moving and directing it to the production of an effect superior to it self for if it be proportionated to the effect it is not an instrument but an efficient principal cause And I conceive five things are required to an instrumentall cause First That it be a necessary antecedent to the effect not a consequent of it and I say a necessary antecedent to distinguish it from a contingent antecedent not that the whole nature of an instrumental cause consists in this for a thing may be a necessary antecedent and yet not a cause of the thing as the opening of a mans eyes is a necessary antecedent to sight but not a cause of sight

description of our conference by introducing interlocutours as if I were ad incitas redactus and that they did interpose to helpe me for it seemeth to me to be his end in that relation hath made me willing to wipe off that obloquie by entring the lists once more with him whereas the true cause of that interruption was his popular appeales his usuall artifice to evade the force of an argument to enthrone himselfe as victor in the hearts of the in-judicious multitude In a word the ensuing reasons were no small motive to inforce me to this work The bridge of justification by which men must passe over from death to life is very narrow and one step awry may be the losse of many pretious soules and all gospel truth is a pretious depositum concredited to us ministers of the gospel and is a part of that * 2 Tim. 1.14 Jude 3. good thing committed to us and we are commanded earnestly to * contend for the faith once delivered to the Saints Aug ad Lauren cap. 64. and this doctrine of justification is articulus stantis vel cadentis Ecclesiae as Luther saith the Church standeth or falleth according as this truth is beleeved or violated and what Augustine saith of remission of sins that I may say of faith by which remission of sins is received per hanc stat Ecclesia quae in terris est per hanc non perit quod perierat et inventum est And therefore there is a necessity of keeping this doctrine pure and every minister is bound to preserve this truth and to keep the Philistins from throwing dirt into this well And if Shamma be recorded in Sacred writ for defending a field of lentills against the Philistins surely it cannot but be acceptable to God and man to defend that doctrine which is the summe of the gospel confirmed with the blood of Christ And if it were Pauls Eulogium to preach that faith which he did once destroy it cannot be Mr. Eyres encomium to destroy that faith he ought to preach And seeing God himself taketh care of the very haires of our head and numbers them all we have much more reason to make a precious esteeme of that truth which is worth all our heads and by which our very soules must be saved And no lesse care ought we to have of the honour of Christ and of his mysticall body For who is he that is a living member of Christ that is not sensible of the dishonour done to Christ our head and what dishonour is done to Christ by this doctrine by making an unbeleever a subject of justification and a member of Christs body let him that is least in the Church judge The Apostle could not without an absit thinke of it that a member of Christ should be joyned to a harlot shall I take the members of Christ and make them the member of a harlot God forbid and is it not an annoynted truth of the same authority 1 Cor. 6.15 that I must not take a harlot so remaining and make it the member of Christ If Mezentius was condemned for a wicked tyrant for tying a dead man to a living person can he be esteemed a good Christian and friend to Christ not to say a good minister that shall joyne an unbeleever dead in sins and trespasses as a member unto Christ the Lord give him the sight of this evill and God forbid I should cease to pray for him and I hereby beg a Collection of praiers for him from all that know him for I beleeve his owne principles will not suffer him to pray for the pardon of sin which in his opinion is pardoned long before it is committed And now that I might not trouble the Reader any further I will but mention a passage or two in his Epistle dedicatory and another in his booke and I will not hold him from the discourse it selfe Mr. Eyre hath in his second page of that Epistle perfumed his brethren opposite to his errours to render them acceptable to the magistrate It is remarkable saith he that they who ascribed unto magistrates a definitive and coercive power in spirituals have when magistrates would not serve their turns denied the power which they have in temporals refusing contrary to the rules of Christ to own them pray for them or to yeeld obedience to their lawfull commands as if none must hold the sword but such as will use it to fight their quarrel and to effect that by force of arms which they themselves cannot doe by strength of argument But is this an irrefragable argument to prove eternall justification or a lively demonstration of a man parboiled in his passion is this the effect of charity or the foame of a passionate man was he sick of a fever or troubled with the scurvy when this passage fell from him I am sure there is neither charity nor verity in it if it be examined by the law of God or the knowne lawes of the land if he be able let him produce any proofe of our disobedience to authority least the world say he hath linguam mentiri doctam But nothing is more usuall then for the nocent to accuse the innocent * 1 K. 18.17 4 Eph. 3. Ahab accused Elijah for troubling of Israel when himselfe was the person that troubled Israel * Athaliah crye's treason treason when her selfe was the traitor 2 K. 11.14 * 4 Act. 5. Tertullus accused Paul that he was a pestilent fellow and a mover of sedition when himselfe was the ring-leader of a notorious faction And were I minded to recriminate and did seeke rather to d sparage his person then to weaken his case I might more justly retort the charge upon himself for his bold attempt in indeavouring to affright the chiefe magistrate of the city of N. Sarum from or for his proclaiming the Lord Protectour fearing it seems that I may use his own words that he would not serve his turne and therefore he would not have him hold the sword because he would not use it to fight his quarrel But in this suggillation of his to make his brethren odious and obnoxious to authority the reader may observe how closely be followeth Lysanders Counsel vbi leonina pellis non sufficit assumenda est vulpina that where the lions skin will not serve he will eeke it out with a fox skin he would stop our mouths or pull out our tongues because he cannot answer our arguments as Herod dealt with Iohn Baptist cutting off his head because he would not hold his peace but reprove him for Herodias so he would silence us by power who he cannot overcome by reason To whom I will say as Hieron in his Apol. 3. ad Ruff talibus institutus es disciplinis ut cui respondere non poteris caput auferas et linguam quae tacere non potest secas In his third page of the same epistle he would have the magistrate punish

agnoscat Caeterùm quando praecipuus satisfactionis finis hic est ut debitor agnitâ sponsoris munificentiâ in illius amorem rapiatur aio debitum quidem solutum esse debitoris nomine sed solutionem tum demum ratam fore quum debitor beneficium agnoverit And accordingly we finde in Scripture how God hath limited the benefit of Christs death unto Believers John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish And in Rom. 3.25 Rom. 3.25 John 6.40 Whom God hath set forth to be a propitiation through faith in his blood And This is the will of him that sent me that every one which seeth the Sonne and believeth on him may have everlasting life And Mark 16.16 Whosoever believeth not shall be damned nay is condemned already John 3.18 36. and the wrath of God abideth upon him Now that is a superficiall and senselesse Cavil that Mr. Eyre maketh against this Pag. 135. that such places as these are do shew only who have th● fruition and enjoyment of the benefits of Christ to wit they that believe but the true scope of these places is to shew not only who shall be saved and have the benefit of Christs death to whom this priviledge belongs but to shew when and how Christs death became effectual namely upon and by believing so that Christs death it self is not available unto salvation without faith to apply it And out of his own Concessions I argue against him If only Believers have the fruition and benefits of Christs death then while they remain unbelievers they have no fruition or enjoyment of them or else Believers are not the only subjects of these priviledges But they are communicable both to such as believe and such as believe not Mr. Eyre ch 9. pag. 90. which is contradictory to Mr Eyre's answer to the letter of the Scripture and against this glosse of Mr. Eyres I may retort his own argument against Mr. Woodbridge Chap. 9. That interpretation of Scripture which giveth no more to faith then to other works of sanctification is not true and the reason he addeth is because the Scripture doth peculiarly attribute our justification unto faith and in a way of opposition to other works of sanctification But Mr. Eyre's interpretation of those Scriptures that require faith as necessary to salvation that they do not declare the persons that shall be saved and have the fruition and enjoyment of the benefits of Christ attributes no more to fairh then to other works of sanctification for works of sanctification declare this Thus the Apostle makes it an evidence of a person in Christ to whom there is no condemnation that He walkes not after the Flesh but after the Spirit and in the same Chap. If ye by the help of the Spirit shall mortifie the deeds of the body Rom. 8.1 13. 1 John 3.14 ye shall live By this we know that we are passed from death to life because we love the Brethren Mr. Eyre Vind. p. 135. And in the same place he objecteth that the Apostle doth not say Without faith Christ shall profit us nothing But I answer Though this is no where expressely spoken yet it is evidently implied and is the intendment of the Holy Ghost For when Christ saith That unlesse they believe that they shall die in their sins and he that believeth not shall be damned is not this equivalent to this Proposition That without faith Christ shall profit you nothing 2 Cor. 13.5 And doth he not bid the Corinthians Examine themselves whether they be in the faith Prove your own selves know ye not that Christ is in you except ye be reprobates where though I think the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth not signifie reprobates as opposed to the Elect yet at the least it implies as much as unjustified And whereas he saith that if we can shew this agreement between the Father and the Son that none should have actual reconciliation by the death of Christ till they do believe he will yield the cause let him but stand to his word and the Controversie will soon be at an end For the making good of this over and above what is written I premise 1. That I suppose Mr. Eyre denieth not that there was a Covenant passed between the Father and the Son about reconciling the Elect believers by the death of Christ for that is evident from many Scriptures Isa 42.6 Gal. 3.16 And by those places wherein the things promised to Christ our Head and Mediatour are expressely mentioned Heb. 1.5 6. Acts 10.38 Eph. 1.22 Isa 11.12 Isa 49.18 Isa 53.10 11. Acts 2.27 and all the types prefiguring Christs death declare it but the question is not whether there were an agreement between the Father and the Son but whether they agreed that none should have actual reconciliation till they believe 2. I suppose Mr. Eyre doth not mean that we should shew him where the Scripture doth syllabically repeat these words and I judge him so rational that what can be proved by undeniable consequence from the Scriptures he will acknowledge it as authentick as a literal expression 3. I take it as a truth that will not be denied by Mr. Eyre that the Father and the Son had both one and the same will and that they fully and mutually agreed between themselves concerning the time and manner of our reconciliation with God so that what the Father willed the Son willed and vice versâ And so I joyne with him and argue 1. If God the Father in his promise to Christ or his Covenant with him about his death and the effects of it did mention faith as the means by which the effects of his death should be applied then there was such an agreement that Christs death should not purchase actuall reconciliation without faith But the Father in his Covenant with Christ about the effects of his death made mention of faith for the application of it Ergo. The consequence of the major cannot runne the hazard of suspicion for what God would do upon Christs death he promised and more then he promised Christ could not nor did expect for in all this work of dying he was a servant of God subject to his good pleasure Now God promised to Christ what he did intend to do and Christ could expect no more And the assumption I prove from Isa 53.10 11. which Mr. Eyre acknowledgeth a Covenant made with Christ pag. 138. When thou shalt make his soul an offering for sin he shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hands He shall see of the travel of his soul and be satisfied By his knowledge shall my righteous servant justifie many These words are delivered as in the Person of God the Father with whose words the Prophet began as we may see from Chap. 52. v. 3. Vide our English

called uncertain or contingent and this is no more then what is unanimously acknowledged by the Orthodox and that no way hinders the salvation of the Elect. And by this time I hope the Reader plainly seeth this truth of Christ that the very Elect are without Christ and without hope in the world as the Apostle affirmeth untill faith that they have no actuall right or interest in the death of Christ until faith and so as to their present estate there is no difference between them and Reprobates being children of wrath as well as others this is that which the tender eares of Mr. Eyre cannot bear but I believe it sounds not so harsh in the ears of a judicious Reader as being an undoubted truth of God but let it be compared with that filthy and dirty opinion of Mr. Eyre more beseeming the Gnosticks of old or the present Ranters of this age then a sober Christian which is this Master Eyre page 61. That the Elect while they are unregenerate while they lie like swine wallowing in the mi●e of sinne antecedently to faith are justified and so though Infidels and wicked yet divine justice cannot charge upon them any of their sins nor inflict upon them the least of those punishments which their sins deserve but contrarily he beholdeth them as perfectly righteous and accordingly deales with them as such who have no sin at all in his sight And I doubt not but the naming of his will vindicate mine and render his justly abhorred to an utter nauseating saying Durus est hic sermo who can bear it And those monstrous absurdities which he chargeth our Doctrine with I doubt not but the intelligent Reader seeth that they are as unjustly fathered upon us as his deformed errour is by himself stiled with the same likenesse of truth to have the complexion of a saving truth CHAP. II. Containing a Vindication of my Argument drawn from the Parallel between the first and the second Adam shewing that as no man is lyable to condemnation by the first Adam but such as are in him by natural generation descending from him so no man is freed from condemnation till they be in Christ by supernatural and spiritual regeneration AGainst this Errour of the Antecedency of Justification to Faith I used in my Serm. at N. Sarum this Medium As by the first Adam no man is guilty of eternal death but he that is a member of him by naturall generation so Christ freeth no man from condemnation justifieth and reconcileth no man till he be a member of him by supernatural generation But this is not before faith John 1.12 To as many as received him to them gave he power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberty right power priviledge or prerogative to become the sons of God even to as many as believed on his Name Which were borne not of blood nor of the flesh nor of the will of man but of God Therefore no man stands reconciled before God though Elect persons till by faith they are incorporated into Christ and have this priviledge to be the children of God Now let us see what Mr. Eyre replieth to this he saith that this maketh much against me Mr. Eyre p. 6. for saith he If the righteousnesse of Christ doth come upon all the Elect unto justification in the same manner as Adams sin came upon all men to condemnation as the Apostle sheweth it doth Rom. 5. then it must follow that the righteousnesse of Christ was reckoned or imputed to the Elect before they had a being and then much more before they do believe in him for Adams sin it is evident that it came upon all men to condemnation before they had a being For by the first transgression sayes the Apostle ver 12. sin entred into the world and more plainly death passed upon all men The reason followes because in him or in his loyns all have sinned so Mr. Eyre For answer whereunto I shall premise this that I did not affirme that we are no way guilty of Adams sin before we have a being For I willingly grant that of Augustine * Adam erat nos omnes omnes eramus ille unus Adam certum manif stùque est alia esse propria cuique peccata in quibus hi tantum peccant quorum peccata sunt aliud hoc unum in quo omnes peccaverunt quando omnes ille unus homo fuerunt Aug. de peccat merit Remist l. 1. c. 10. Adam erat nos omnes omnes eramus ille unus Adam certum manifestúmque est alia esse propria c. Adam was as it were we all we were all that one Adam it is most certain and manifest that some sins are proper to every one in which they only sinned whose sins they were this one sin is another in which all have sinned seeing all were that one man and it is a general received truth among the Orthodox that there was an inexistence or being of all men in Adam And therefore I willingly grant that we did no lesse sin in Adam then Levi paid tithes in Abraham Heb. 7.6 because as he was in the loynes of Abraham when Melchisedech met him so were we all in the loynes of Adam and when I said that no man is guilty by the first Adam of eternall death but he that is a member of him by natural generation I intended nothing but to shew that we are not guilty of Adams sin so as to be actually and formally sinners though virtually we are untill we be in him by naturall generation and so actually members and so I grant we are virtually justified from the death of Christ not formally And 2. I intended to shew that as Adams sin is not ours but as we are in him so Christs righteousnesse is not ours unlesse united to him this premised I shall now reply to Mr. Eyre's Objection That I apprehend in his answer a double Errour 1. He takes that for granted which will not be yielded that the Apostle saith We were formally constituted sinners by the disobedience of Adam as we are by his opinion formally not only virtually justified at the death of Christ Vide Mr. Eyre page 68. so he expresseth his meaning p. 68. and herein he is contrary to all Orthodox Antiquity Learned Wotton doth deny it in expresse termes in his answer to Hemingius his Argument whose words are these Wotton de Recon pecc par 2. l. 1. c. 9. p. 148. Primam propositionem nego quia sumit pro concesso Apostolum dicere nos Adami inobedientiâ formaliter factos esse peccatores quod parùm liquet certè alia fuit antiquorum Theologorum sententia and reciteth for that end Chrysost Theophilact Pacianus Anselm Haymo Hugo Aeterianus OEcumenius Calvin Who so please to read them may finde them in the fore-cited place of Wotton We therefore affirme that although Adams sin was not altogether another mans but in some sense ours because we were seminally in

voluntary act of condescension on Gods part which is expressed by way of Covenant there is not therefore a mutual obligation of debt between God and man for that is founded on equality but there is no such equality between God and the creature much lesse between God and the sinner it is therefore a free Covenant that God maketh with man and of his abundant rich grace in Christ The Author of this Covenant is God our merciful Father in Christ-Jesut the impulsive moving cause from within was his own free love the outward moving cause was mans misery and Christs merits Ezek. 16.6 When I passed by thee I saw thee polluted in thy own blood I said unto thee live The fall of man was the occasion of this Covenant God permitted man to fall that he might shew the abundant riches of his mercy in our redemption For mercy might have freed us from misery by preventing our fall but the exceeding abundance of Gods rich mercy is more seen in recovering us out of the misery into which we were fallen And the grace of God was much seen in the time of giving this Covenant at the very fall before judgement was given upon the delinquents that they might not be swallowed up with wrath and before Satan had made too great a waste upon the creation and especially upon man drawn by his temptation into condemnation with himself This Covenant was made with Christ * Vide The Assemb larger Catechisme and in him with all that believe for since God and man were separated by sin there was no Covenant could passe between them * With Christ personal that is considered as a publick person but not with Christ mystically considered but in and through a Mediatour reconciling both parties The first Covenant was a Covenant of friendship the friendship between God and man was broken off by sin this is a Covenant of reconciliation There is no reconciliation to God but by Christ therefore this Covenant was made in Christ and for the sake of Christ with us so that there are three parties contracting 1. God the party offended 2. Man the party offending 3. Christ the Mediator between both The Scripture saith Gal. 3.16 The promise or Covenant was made to Abraham and his seed He saith not And to seeds as of many but as of one And to thy seed which is Christ This Christ was not Christ mystical as Beza Piscator and many expound it as Mr. Rutherford hath well observed but Christ personall The reason which they alledge is because if it be meant of Christ personally considered so it would not agree with the scope of Paul who proveth that life eternal is promised to all Believers 2. It would follow say they that life eternal is given to Christ only But with their leave saith * Ruth Trial and Triumph of Faith Serm. 7. pag 5● Mr. Rutherford this is not sure for the truth is the promise is not made to Christs person singly considered nor to Christ mystical For 1. The promise is made to Christ in whom the Covenant was confirmed vers 17. 2. In whom the Nations were blessed vers 14.3 In whom we receive the Promise of the Spirit through faith vers 15. Who was made a curse for us ver 13. Now not any of these can agree to Christ mystical Christ mysticall did not confirme the Covenant nor give the Spirit nor was he made a curse but Christ Mediatour is he to whom the promises are made and in him to all his heirs and kindred not simply in his person but as a publick person and Mediatour and upon believing we are truly in him and so Abrahams seed and so heires according to the promise And here it will be good to consider the relations of Christ to this Covenant 1. Heb. 8.6 As he is the middle person between contrary parties he is the Mediator of the Covenant 2. As he dealeth between both parties Mal. 3.1 Heb. 7.22 he is internuncius the Messenger of the Covenant 3. As he undertaketh for the parties at variance he is the surety of the Covenant And Heb. 9.16 17 Isa 55.4 Rev. 1.5 4. As he signeth the Covenant and confirmeth it with his blood he is the Testatour of the Covenant 5. As he saw and heard and testifieth all that the Father hath promised to believers he is the witnesse of the Covenant Now as the Covenant was made with Christ in the behalf of the Elect yet it followeth not they were in Covenant before they believe for God Covenanted with Christ to be their God that shall believe in him hence untill we believe we are not actually in Covenant with God and Christ contracted with the Father not only to die for us but to bring us to faith he is a surety to see the condition of the Covenant performed on our part and therefore we must be brought to faith before God is properly said to be in Covenant with us and faith then is the condition of the Covenant in reference unto us Now in what sense faith is the condition of the Covenant I shall here explaine First Faith is not the condition of the Covenant in a Popish sense as if by the performing this condition of believing we did merit and earn eternal life and salvation were the wages of faith and God ex debito bound to give it Secondly Faith is not an Antecedaneous condition * Dicunt nostri fidem non esse conditionemmo ventem Dei voluntatem tamen salutem nostram esse conditionatam quod est verissimum nam Deus non vult nobis aliam vitam quàm quae antecedanem habet fidem tamen nullo modo movetur Dei voluntas à fide nostrâ Ruth Apol. Exerc. p. 3●4 moving God to give Christ to redeem us and to propound the Gospel to us as if God did not or could not propound the Covenant of Grace to us nor offer the Covenant to us till we believe the price of redemption was paid without any condition that it should be paid though not without a condition for the application of it Thirdly We do not understand faith a condition in an Arminian sense for such a condition by way of contract and bargaine by a free voluntary act of our own performed by the power of free-will withour the predeterminating and assisting grace of Christ by vertue of which God is oblidged to save us and give us the benefits of the Covenant We take it not in such a juridicall sense as the Jurists do for a condition in a strict proper sense upon which the benefits of the Covenant depend nor do we take it in that manner as the first Covenant did that as our workes personally performed by us in obedience to the whole Law were the condition of the Covenant and the matter of our righteousnesse that so the Tò credere or act of believing performed by us should stand instead of the righteousnesse of the