be justified by it as a meer Condition I abhor the former and will through God's Grace dye by the latter In the first sence it 's only that for which I am justified in the last sence it 's only that upon which by God's Ordination the Righteousness of Christ justifies me As a Work it would make me just as an immediate Cause of Title but as a Condition it removes the Obstacle which God's Gospel-Threatning hath laid in the way of my obtaining his Gift of Righteousness upon Christ's account Hath God appointed Faith by his Command to be a federal Instrument to receive Christ's Righteousness I say no more so that Men will own Men shall be denied it without that Instrument But then must the Gospel be a Law of Works By no means tho' Mr. C. p. 30 31 33. thinks that whatever Law requires an Act of ours in order to Benefits for the sake of Christ is a Law of Works because I suppose the Action is a Work Is not receiving Christ an Action Ay but it justifies not as receiving but it 's Christ received justifieth I say the same but yet I ask Will Christ justifie me if I do not receive him A Christ he is and a full Righteousness he hath before I receive him yet I was unjustified notwithstanding that Why was I unjustified by his Righteousness so long Was it not because I received it not till I received it Well then sure though that Action of Receiving doth not justifie me yet that Action is by God's fixed Law necessary to my being justified by Christ's Righteousness not as it is an Action but as it answers to the Rule of the Promise whereby God enacts he will for Christ's sake justifie him that believes 6. The Apostle doth expresly tell us that the gospel-Gospel-Law is not a Law of Works Rom. 3. 27. Where is Boasting then Is it excluded By what Law Nay but by the Law of Faith Here 's two Laws opposed and yet both are Laws and one no Law of Works neither We are threatned with an Answer P. 33. though I know as much as he is like to tell me yet I am sure I have the best Expositors for this sence and doubt not the defence of it Yea though he should argue it is but the Doctrine of Faith yet if God be a Ruler that commands that Faith in order to my obtaining saving Benefits I despise all that can be said against its being a Law But it may be he 'l admit a Solution of his Objection from Mr. Bulkley of New England The putting of a Condition doth not hinder or lessen the Free Grace of the Covenant so long as the Condition is Evangelical and not Legal And p. 328 329 330. he answers the Objection against the Gospel being a new Law and saith Tho' Christ be not a Law-giver to give a Law of Works to justifie our selves by it yet He is a Law-giver to give us a Law of Faith commanding us to believe c. p. 333 334. when it is said Do this and live Here the Promise of Life is legal because the Commandment of Doing is legal On the other side when it is said Believe and live here the Promise of Life is Evangelical because the Commandment of Believing is Evangelical but if we make the Commandment of Believing to be legal then the promise of Life upon Condition of believing must be legal also and then there is no difference left between these two Do and live and Believe and live which confounds Law and Gospel Heaven and Earth and makes the two Covenants all one See Mr. Ball The Covenant which was made of Free Love and calls for nothing at our hands but what comes from and shall be rewarded of meer Grace is a Covenant of Grace though it be conditional So the pardon of Sin is given of Grace and not for Works though the Pardon be granted to the Penitent and Faith on our part a lively unfeigned and working Faith be required to receive the Promise Obj. III. Mr. C. p. 2â—… Moreover all the preceptive Will of God then or afterward to be revealed was enjoyned to Man as his Duty to observe in the Law of Nature imprinted on his Heart As for Faith it was an eminent part of his Perfection and that which the Serpent first wounded him in by Temptation c. P. 22. I tell you the Gospel hath no Law-Sanction at all of its own but it only establisheth the Sanction of the Law by way of promise to all saved ones Christ is the end of the Law to them and as to those that are not saved the Law takes its course of them they came not under the efficacy of the Gospel at all Repl. The Argument of these words is that all the Precepts and Threats in the Gospel are part of the Law of Nature given to Adam and that Law of Adam is the only Law and therefore Faith in Christ which Sinners are called to is only the Voice of the Law of Works or Innocency and the whole Sanction of the Gospel is the Sanction of that Law and hence the Gospel must be no Law I might shew what a gross sence he gives of Christ being the end of the Law and that his words lead us to think that all Obligation except from Gratitude to Obedience lies on Christ only and not on the Elect that the Gospel hath no influence at all upon them that are not actually saved that the Gospel is only an absolute Promise or rather a Declaration of Election to the Elect and requires nothing at all from them as a term of any Benefit whatever and yet they are saved as Elect by the Law as immediately entituling them to Life without the interposal of the Gospel-Sanction that is the Gospel doth not only invest them in Pardon and a Right to Salvation by God's imputing Christ's Righteousness to them when Believers which was a perfect Obedience of his to the Law and a full Satisfaction to the Law-giver for them as their voluntary Surety Which I hold but that the Law immediately judgeth them to have obeyed it perfectly and also to have endured the Penalty in Christ he being their Proxy and Attorney This is the Method these men espouse whereby they destroy Christ's Sufferings as a proper Satisfaction exclude all Forgiveness as needless They debase Christ to an Attorney and exalt the Creatures as if they stood on the strictest Terms of Merit with God having legal Innocence of their own as having obeyed and atoned too Yea they had a Grant of all the Saving Effects of Christ's Death before they fell in Adam who was their Head even when Christ was their Head too for they were one legal Person wlth Christ alwaies as Elect and not when they become Believers And hence the Gospel doth require nothing of any elect persons to interest them in Christ or his Benefits But I pass by these and in opposition to the
of Works very opposite and contrary Laws P. 610. Unbelief is disobedience to the Law of Faith when discover'd to Men therefore it is our Sin not the Sin of Heathens as that is disobedience to any Law which is against that Law when revealed and known See p. 314. The Law of Christ requires Belief in the Satisfaction he hath wrought for the Law of Christ is not as the Law at the Creation was c. p. 683. P. 190. Vocatur lex c. The Covenant of Grace is called the Law of Faith because Faith is therein prescribed to us as the Condition of the Covenant P. 146. There is a legal necessity that he that continues in his Lusts and Unregeneracy must perish and that because of the Will and Law of God As God wills the Salvation of all that will turn to God and obey him so he wills the Damnation of all that will not but hold fast their Lusts and refuse to return As He hath made a Law that whosoever will come to Christ and take up his yoke shall find rest to his Soul and shall livefor ever so He hath declared it as peremptorily that he that slights Christ and will not hearken to him nor obey him shall be utterly cast off P. 148 102 103. It is He that with the Father hath established this as the great Condition of Salvation bearing the Yoke So that it is the standing Law of Heaven whoever will be saved must take up Christ's Yoke This is the way to Blessedness and there is no other Bear the Yoke of Christ and be blessed cast that off and he will cast you off submit and be saved reject it and Christ will reject you This is the unalterable Condition of Salvation and there is no other Things are so settled in the eternal Compact between the Father and the Son about the Case of Man that the Blood of Christ it self cannot stead us nor the Mercy of God infinite as it is benefit us without this Condition be performed by us P. 202. In the day of Judgment God will not proceed with Men upon Election and Reprobation but upon Obedience or Disobedience to his Law Rom. 2. 7 8 9 c. God will vindicate the justice of his Proceedings in that day by making the Word the Rule of his Judgment to all that are under it Ioh. 12.48 P. 165. God hath not absolutely promised Salvation and Eternal Life to any but he hath annexed it to certain Dispositions and Qualifications without which we shall never share in the Blessing promised P. 119. Mat 5. 8 c. P. 72. None can be saved by all which Christ hath done and suffered but upon these Conditions and they are Self-denial Faith Repentance taking up the Cross Obedience these are the unalterable Conditions of Salvation and these Conditions of Salvation are the Yoke of Christ. These Passages of this worthy Divine amount to no more than what Dr. Ames saith P. 189. Bellarmin objecting Mat. 11. 29. My yoke is easie Ames answers Pro lege c. There 's nothing said in these words concerning the Law simply taken and the perfect observation of it but they speak of the Gospel that is of Faith and new Obedience that 's the easie Yoke of Christ. I could bring an hundred places out of Dr. Manton wherein he calls the Gospel a Law and proves it Altingius proves that the Repentance required of us is a Gospel Command and not required by the Law Peraeus Peter Martyr yea Chamier himself affirm the Gospel to be a Law of Faith Indeed who deny it except a few Lutherans who also deny the Doctrine of Perseverance and three or four â—…ranaker Divines who are followed by several of the Cocceians but not by all of them See more Proof of this under the next two Heads I shall subjoyn the Assembly of Divines Q. What doth God require of us c A. To escape the Wrath and Curse of God due to us for Sin God requireth of us Faith in Jesus Christ Repentance unto life with the diligent use of all the outward means whereby God communicates to us the Benefits of Redemption Reader 1. Is not that Sign or Instrument whereby God requires these things to this end a Law of God What 's a Law if that be not Is it the Counsel of a Fellow-Subject No it 's God's commanding Act he requires these 2. Doth God require these of us to this end in the Law of Adam or in the Gospel Was innocent Man to escape the Curse due to him No it was not upon him that Law did not suppose him undone it must then be the Voice of God by the Gospel to fallen Man The Gospel enjoyns these Duties to this end with a Promise that we shall not fail of this end if we omit none of these Duties Here 's the Gospel-Law II. TESTIMONIES that the GOSPEL hath its proper Threatnings P. 90. The best Perswasion we can arrive at concerning the Spiritual Condition of any leaves room for Gospel-Threatnings c. And p. 91. Whatever we Ministers may conceive of the state of any such they are not to baulk or wave the delivery and pressing of any Evangelical Warnings or the severest Threatnings contained in the Gospel P. 91. Others should not think they are hardly dealt with when they are prest and urged with the severest Threatnings of the Gospel See him on Cap. 4. Heb. v. 1 2. P. 217 180 181 182 on Ps. 130. p. 266. he that believeth not shall be damned That 's a hard word many men cannot endure to hear of it they would not have it named by their good-wills c. But let not men deceive themselves this is the softest word that Mercy and Love it self that Christ that the Gospel speaks to despisers of Forgiveness c. Mr Mead It 's sad but certain that the Gospel inflicts a Death of its own as well as the Law P. 121. There be many Threatnings annexed to the Covenant of Reconciliation Threatnings of Gospel-Vengeance to the Transgressors of the Covenant but there are no Threatnings in the Covenant of Suretiship nothing denounced against the man Christ c. How many places might I collect from Mr. C's Father P. 124. Ye Unbelievers your Curse is doubled and your Condemnation is the Condemnation Iohn 3. 19. the Law pronounceth a Curse for breaking of it but the Gospel a far greater for not receiving Christ and your Life and Salvation which is offered to you through him P. 303 This Gospel-Iustice which is the most terrible P. 309. The Gospel is so far from promising Life by the Death of Christ to impenitent and unbelieving persons that it threatens and seals Death and Wrath and Condemnation to them Iohn 3. 36 18 c. If you read the Canons of the Synod of Dort you 'l find Evangelii minas the Threatnings of the Gospel This point is so obvious in all orthodox Writers
disswade me from a Reply assuring me it was at best needless with their Advice I had complied but that I find the Ignorant believe his Misrepresentation of my Principle It 's amazing what Eye they read with if they read at all What 's become of Truth or Ingenuity that Professors dare affix these Doctrines to me which I a thousand times disown and never can ascribe any Passages to ground them on but are still forced to cry This is your meaning against my plain words and entire Scheme as thou wilt see in this Reply Mr. C. saith I juggle and equivocate when I declare I still speak my mind and must be the most inconsistent Fool if it were not so But what should induce me to juggle or equivocate I value not the Purses of any and in God's Cause I fear not the Abilities of the whole Party yea by more of God's presence I shall be reconciled to their fiery and clamorous Tongues which is their only formidable strength tho' the liberty they take doth not evidence a good Cause or a Christian Spirit They give out that I oft meet with Noblemen about a great Affair when I never spake with one of these Noblemen nor ever was once in any Meeting about that matter They assert Mr. How said he had not put his Hand to my Book but that I assured him Mr. M. would do the same when Mr. H affirms he never said any such thing but that after he had signed he desired me to ask Mr. M's Hand Others say that Hands were affixt without their leave which is too gross to reply to Nay they turn the effects of my sinking Distempers to my reproach the worst I wish them is Forgiveness and more Charity and Wisdom Obj. They say some of the first Subscribers did not read the whole Book A. The whole substance of the Book is in the Truths and Errors which they did peruse Obj. Do not some of the Subscribers recant A. Tho' they have been abused yet the only one that to me seem'd willing that his Name had been left out and that only because of the noise I offer'd to publish that he desir'd it but he hath forborn any such desire Two of these Authors pretend to great Piety in their Party above others the Lord encrease it in all but I am perswaded they call many Serious ones of their Party who live under the power of the contrary Truth and understand not the Errors of those for whose persons they may have regard There be a far greater number of humble meek heavenly Christians that abhor these Errors which they observe to alter much the Christian Calm and tender Frame of such that I hope are upright in the Substance And I heartily desire all of us would lay these Texts to Heart 1 Cor. 13. Though I have all Faith and have not Charity I am nothing Iam. 1. 26. If any man among you seem to be religious and bridleth not his Tongue but deceiveth his own Heart that man's Religion is vain Iam. 3. 13 to 18. But the Wisdom that is from above is first pure then peaceable gentle and easie to be entreated And it 's evident notwithstanding what Mr. C. saith of Passions p. 12. that a holy Fear with a siducial Consent to Christ tâ—…ds more to make a man's state safe and his walk exact than sudden Confidence or easie Perswasions It 's true Assurance should be endeavoured in our working out our Salvation with trembling and with fear yet Mr. Sedgwick was a man I 'll believe before Mr. C. or the Letter and he saith In my Conscience this is the general Opinion of ungodly men they hear Christ died to take away Sin and to make Peace for Sinners and therefore they will take no thought after Christ but will live basely and boldly in their sinful ways c. but Christ never yet made such a Reconciliation that all Sinners whatsoever though they live in Unbelief and Impenitency shall share in it but only penitent Sinners and believing Sinners S. of Cov. p. 258. I shall represent the true state of the points in debate that if any men will engage me to Edification and with Truth they may be directed The Controversie with Dr. C. my Book doth it so plainly that I hope all may see it there but the present Specimen more especially shall refer to Mr. C. who differs from many that help the noise though they will not see it 1. It is not whether a certain number of Sinners are of Free Grace elected to Faith and Iustification which I affirm but whether the Elect are required by the Gospel to believe that they may be justified which Mr. C. denies and I affirm 2. It is not whether the Gospel be such a Law as that Acts of Obedience to it stand in the place of legal Works so as that for them we are saved which I deny but whether the Gospel doth assure Salvation for Christ's Merits to such as obey it and threaten an exclusion from this Salvation against all such as disobey it This Mr. C. denies and I affirm 3. It is not whether we are justified by our Faith or any Act of ours as if they as Works or Qualifications were a jot of that Righteousness for which or by which we are justified this I deny but whether God hath fixed this as the Revealed Gospel-Rule that a man must be a penitent Believer whom God will justifie for Christ's Righteousness This Mr. C. denies and I affirm 4. It is not whether the Faith and Forgiveness of the Elect be the Fruits of Election and Distinguishing Mercy which I affirm but whether God hath a revealed Rule by which as Paternal Ruler he gives Pardon and Glory to Believers for Christ's sake and judicially withholds them from others whom he condemns not for their being unelected but for their final Impenitency and Unbelief This Mr. C. denies and I affirm To other of his Citations under his Third Principle add this p. 32. If you understand Judicial in respect of any Duty Grace or Qualification found in us tho' wrought by the Spirit I abhor it 5. It is not whether we are immediately justified upon believing before any Works which follow the first Act of Saving Faith this I affirm but whether if Faith should be ineffectual to Acts of sincere Holiness and to prevent Apostacy and utter Ungodliness would we be subject to Condemnation by the Gospel-Rule This Mr. C. denies and I affirm 6. It is not whether Holiness or Good Works are necessary to Salvation this they and I affirm but whether God doth require them as indispensible means of obtaining the possession of Salvation through Christ and declares that the total want of them and much more their Contraries shall expose to Misery This Mr. C. must deny and the Necessity they speak of is only a Physical Necessity not a moral Note 〈◊〉 two last Questions refer to the Adult that have time 7. It is not
is only a causa sine qua non which is no Cause 2. Or that his Righteousness is not the sole meritorious or material Cause of our Pardon which in judicial acts are the same 3. Or that Christ's Sufferings are not immediately applied to our Pardon 4. Or that Pardon is by any act of ours as a joynt meritorious Cause with Christ each of which I hope the following Passages will clear me in P. 16. I affirm When we are pardoned the whole meritorious Cause of Pardon is the Atonement of Christ and what is required of Sinners is only a meetness to receive the Effects of it P. 39. I affirm That Justification and all other Benefits be the Fruits of Christ's Righteousness as the only meritorious Cause of them P. 40. We are for the sake of Christ's Righteousness delivered from the guilt of Sin and entituled to Life and accepted with God against all excluding Bars P. 41. Christ was he by whose Merits he forgives us but he never was forgiven we are forgiven and never had Merits of our own to forgive our selves And it 's enough that we were pardoned and adopted for his sake when we deserved endless Woe and are never capable of making the least atonement P. 43. Faith owns the Foundation of our Plea to be in Christ from whom are derived to us that Pardon and Right to Life which are the effects of his Righteousness for this we are justified for that Righteousness which is in Christ we are acquitted and adopted the efficient Merit is in him the Effect of the judicial Absolution for that Merit is in us The Righteousness is still in Christ for the sake whereof we are absolved or justified God hath for Christ's sake forgiven us but not for the sake of what is in ourselves c. and now being absolved or made righteous in a Law sence we have as much matter of glorying as absolved acquitted Sinners can have We are justified by his Righteousness that is for that we are forgiven and also entituled to Life which we had forfeited our selves but we are not made innocent nor so esteemed we are not accounted them who made the atonement we still take hold of Christ's Righteousness that by it we may be forgiven and this is our Blessedness and our Gospel-Righteousness which all such refuse who reject Redeeming Love from a Conceit of their own Merits or refuse the Terms of the Gospel which by the Promise do make us capable of being justified and saved for the Merits of Christ yet these still remain his Merits though thus beneficial to us in their Application as the procuring cause of all our Good P. 44. We still need Pardon and continue justified by the efficacy of the Righteousness of another and must look to Christ as the only Subject of it all our days Our justified state is a continuance of the blessed Effects of the Righteousness of Christ from first to last that Cause is still productive of Supplies as our Guilt returns or Necessities and Capacities renew or grow but our Redemption is ever in Christ. P. 249. Pardon is not the Effect of those Graces but of the Promise in the Virtue of Christ's Blood or of his Blood applied for Forgiveness by the Promise Reader if thou regardest Truth dost not thou find Christ's Sufferings to be a real Cause of Pardon a sole meritorious or material Cause all other Causes of that kind excluded and these Sufferings and Christ's Righteousness immediately applied See p. 247. We are justified only by Christ's Merits as the sole procuring Cause or Righteousness for which we are justified V. Mr. C. p. 21. The use of Christ's Sufferings is to compound with God for Sinners upon the account of the Old Law and put a Bar upon his Proceedings according to that and procure another Law by the Righteousness whereof we are justified which Righteousness is our own inherent Righteousness and not Christs And p. 30. Faith doth not justifie us by applying Christ's Righteousness c. but by its own Vertue as being a Righteousness it self c. but Christ's Righteousness hath nothing to do here it 's our own Faith and Repentance is the Righteousness in conformity to the Rule of Promise and that 's Latin for the New Law So p. 15. We are not at all entituled to this Blessing by Christ but by our own Obedience you mean c. Repl. I am represented as if I thought 1. That Christ served only to excuse us from perfect Obedience but that our Pardon and Glory given by the Promise were not the immediate Effects of his Merits 2. That he merited only that we might merit by our Faith 3. That our Faith and Repentance are the meritorious Cause of our Pardon and Glory by the New Law and so that Gospel-Conditions are of the same use to our Justification as Works were under the Law that is to be the Righteousness for which we are justified and saved All which I disown and expresly declare 1. That Christ hath satisfied Justice and merited Pardon and Glory these have their Being only on his account and he hath a Right to give them 2. When the Sinner partakes of these Mercies he partakes of them as the fruits of his Death and for his sake 3. God in Christ as our Ruler hath declared a Way and Order how he will dispense these Benefits to us and enjoyns our compliance with that Order If we believe tho' Faith be his Gift he will forgive for Christ's sake otherwise he declares he will not 4. Gospel-Conditions have no other use to our Interest in these Benefits than a complyance with this stated Rule of the Distribution of Pardon and Glory which are merited by Christ and given only for his sake This is my plain meaning in all he hath objected against consult my words in the Epistle and what I have repeated in the last Head and these following in my Book Cap. 7. p. 39. I affirm That Christ by his Righteousness merited for all the Elect that they should in his time and way be certainly partakers of its Saving Effects and did not only purchase a conditional Grant of those Effects viz. that Proposition He that believeth shall be saved P. 1. I affirm The whole meritorious Cause and Price of Justification Adoption and Eternal Life were perfect when Christ finished the Work of Satisfaction Cap. 3 p. 16. I affirm That when we are pardoned the whole meritorious Cause of that Pardon is that atonement and what is required of Sinners is only a Meetness to receive the Effects of it Cap. 10. p. 84. I deny that preparatory Qualifications do merit True Grace and that Faith or Repentance do merit an Interest in Christ. I say their whole use depends on Christ's Ordination P. 45. we are reputed righteous for the sake of what Christ did and not for the merit of what we have done P. 61. I deny the performance of the Conditions of the Covenant to be
Death made with Men doth not consist in that viz. That we are justified before God and saved by Faith as it apprehends the Merit of Christ but in this that the Demand of perfect legal Righteousness being abrogated God accounts Faith it self and the imperfect Obedience of Faith for or instead of the perfect Obedience of the Law and graciously judgeth this worthy of the Reward of Eternal Life Which they justly brand as the Socinian Notion Reader I declare against this Error and have affirmed that Faith alone receives Christ and his Merits 2. That it 's the Righteousness of Christ alone which is the Meritorious or Material Cause of Justification 3. That our Faith Repentance or Works are not a jot of the material or meritorious Righteousness by or for which we are Justified They say Christ died that we might be saved if we believe I say Christ died that the Elect should believe and believing have Life through his Name To any one that knows the five Points wherein the Arminian Controversie consists I have said enough fully to acquit me I am positive for absolute certain Election for Christ's not dying alike for all For the Elect he died to secure their actual Reconciliation for others his Death is sufficient and real Offers of Salvation are made to them on the Terms of the Gospel notwithstanding their being condemned by the Law Again I say Man is corrupt and without the Grace of God he cannot believe All the Elect shall be though without violence brought by efficacious Grace to believe and finally persevere All which I oft assert in my Book An Account of some of Mr. C's Principles which he hath set up in opposition to mine I shall begin with Three of them and consider them together Mr. C. p. 24. The Essence of the Gospel is altogether Promise and Free Gift P. 28. The Gospel hath no Law-Sanction of its own but it only establisheth the Sanction of the Law by way of Promise to all that are saved P. 33. The Gospel as such is no Law hath no Sanction c. Which and many more places I may contract into this as his First Principle That the Gospel is in no sence a Law nor includes in it as any part thereof either any Precept nor any Promise upon any Condition on our part nor any Threatning If thou doubt the word Precept should not be added know the words above fully assert it And p. 23. he tells us The Precept of Faith is a Precept of the Law of Nature Mr. C. affirms p. 34. Whatsoever befalls Sinners retaining their sinful state and rejecting Grace is from the Law and not from the Gospel To talk of a Gospel-Threat is a Cataâ—…hresis at best and nothing else can save it from being a Bull. His Second Principles is The Gospel hath no Threatnings When my Question answer'd by him p. 32. was this Doth God promiscuously dispense these viz. Forgiveness Adoption Glory or any other promised Benefit given upon God's Terms I say Doth God dispense these without any regard to our being Believers or no Or whether our Faith be true or no Mr. C. answers I would know whether if God distribute his Free Grace to poor wretched worthless Creatures according to his Election and distinguishing Mercy doth he do it blindly because he finds no Reason in them Whence I may call this His Third Principle That God forgives adopts and glorifies Sinners without any respect to their being true Believers or no and Election and distinguishing Mercy be the only Rule by which he forgives adopts and glorifies Sinners as well as gives the First Grace To put the better gloss upon his Principle he saith p. 13. Doth God dispense Faith blindly c A. The Question was not whether God gave Faith absolutely but whether he gave Forgiveness and Glory promiscuously Nay he knows I oft-times affirm the former And in p. 21. he reviles me for saying That there must be a Work of the Spirit for conformity to the Rule of the Promise in the person to be pardoned Yea this third Principle must follow and is but the same as That the Gospel is no Law or stated Rule of Forgiveness Adoption and Glory And he affirms that Faith is a Precept of the Law and denies that any Precept of the Law is a Rule of Happiness with a Sanction p. 22 23. Repl. Not to insist how in the first Point in what he saith of the Sanction he excludes Forgiveness of Sin altogether yea and as he words it may bind the penal Curse on us He opposeth in these three Principles what he calls my 2 3 5 6 7 8 9 11 12 13 15th Paradoxes but had he considered the 4th and 13th he had answered his few seeming Arguments and prevented his gross misrepresentation of my Principles There he might have seen that I assert 1. There is a Certainty that the Elect shall obey the Terms of the Gospel and be infallibly saved 2. That it is Christ's Righteousness which is the alone meritorious Cause of a Believer's Justification and Salvation and that our complyance with the Terms of the Gospel by the Grace of God is no more than our answering that Rule by which God bestows on us Justification and Salvation for the Satisfaction and Merits of Christ. He that cannot distinguish between the Righteousness for which we are saved and a complyance with that Rectoral Method wherein God doth save us for that Righteousness and the Interest arising from that method complied with had better sit still than meddle with these Disputes Reader tho' I did not once call the Gospel a Law in all my Book and only said in my Preface that the Apostle called it a Law of Faith with respect to what I had discoursed yet because the whole of Mr. C's Book runs on this I shall insist most on this Head 1. by explaining the word Law then 2. in what sence it is not a Law 3. shew in what sence it is a Law which I shall prove c. 4. answer his Objections 5. produce some Testimonies 1. As to the name or word Law It hath pleased God to call the way of his application of Grace to fallen Sinners by various names and by that variety to help our Apprehensions which one name would not so well contribute to It 's called a Law a Covenant a Testament a Promise a Word c. none of them exclude the others and are easily reduced to each other A Promise of God that sets down an Order in conferring Benefits wherein he enjoins any Duty on Mans part in that Order hath the nature of a Law yea tho' he engage to enable the Person to do that Duty We must also consider that God in some respects varies these Terms from their common use among men both his Dominion and his Grace abating their rigid Sence He calls it a Law but yet his Mercy resolves thereby to confer such Benefits as brings the Law
the Elect and declared in the Gospel and God doth not fix on these terms for any Worth in them or profit to him 3. The Gospel is the Instrument or Sign by which this Will of God is expressed This is not the Language of God in Adam's Law if this were not superadded to that we had been utterly miserable 4. This fixeth that Rule of the Promise which Mr. C. p. 33. is at a loss to know God promiseth he will justifie him that truly believes and save the upright in Heart Hereby he that in Truth believes and is upright answers that Rule which the Unbelievers and Hypocrites do not and so God doth not hereby promise to save them yea he declares they shall not have an Interest in these Mercies because they continue such and condemns them as such at last It 's Faith not Infidelity it 's Faith in Truth not Faith in Perfection nor Hypocrisie I shall offer thee some few Reasons why I say this is some part of the Essence of the Gospel and that God hath fixed this Rule therein R. 1. The Gospel is oft called a Law by the Spirit of God Isa. 42. 4. He shall not fall nor be discouraged till he have set Judgment in the Earth and the Isles shall wait for my Law Mic. 4. 2. Many Nations shall come c. for the Law shall go forth of Zion c. Rom. 3. 27. The Law of Faith Rom. 10. 31. The Law of Righteousness the Law of Liberty Iam. 1. 25. 2. 12. A converting Law Psal. 19. 7. The Law of Christ Gal. 6. 2. The best Commentators expound these to be the Gospel yea many say this is that Law of the Spirit of Life in Christ Rom. 8 2. Many more places might be added R. 2. Mens Behaviour towards the Gospel is expressed by words that denote it to be a Law Rom. 10. 16. They have not obeyed the Gospel 2 Cor. 9. 13. Your professed Subjection to the Gospel 2 Thess. 1. 8. To take vengeance on them that obey not the Gospel 1 Pet. 4. 17. What will the end of them be that obey not the Gospel R. 3. Justification is a judicial Act and therefore it must be by a Law if we allow God to be a Ruler when He doth it We dispute this against the Papists who deny it to be a forensick Term. It 's true the Righteousness for which we are justified is Christ's which answer'd the Law of Innocency but the application of it to one man rather than another and to the same man at one time and not before is by the Gospel It 's not the voice of the Law of Works that the believing Sinner shall be justified for Christ's Righteousness Rom. 3. 26. So Gal. 3. 22. And I might shew that in Justification is a Right to Impunity And can any thing but a Law give this for Condemnation by Law cannot be reversed without a Law R. 4. The Gospel gives a Right to its Benefits upon believing Ioh. 1. 12. to as many as received him to them gave he power to become the Sons of God even to them that believe in his Name What did God by his Gospel give to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Right a Title to be the Sons of God Very many places of this kind might be urged And little do men see what follows from denying this Gospel-Rule when we read such Places as they were worthy Rev. 3. 4. the Reward a Right to the Tree of Life Are these Terms proper from the meer nature of Mens Actions That 's Popish Merit Or from the Law of Works That 's false and anti-Evangelical But it 's safe to say it 's a Gospel Worthiness Reward Right c. God having for Christ's sake promised to give Blessings in such a way The Gospel-Law is so entirely founded on Christ and refers to him so fully that there is no more than an inviolable Connexion between Terms and Benefits there 's no boasting when the Claim is strongest yea not boasting but ascribing all to Christ is one of the great Terms R. 5. If God hath no Gospel-Rule beside Election and Distinguishing Mercy to confer Glory by then God will not nay cannot forgive or save the Non-Elect though they should believe in Christ. Say not they will not believe that makes no alteration as to the Point in hand Hath not God declared he will save them if they believe That is his Law and their rejecting his Salvation God arraigneth them for He is condemned because he hath not believed c. What an allay to their Misery would it be to think Tho' I had believed I had not escaped this Woe I have lost neither Christ nor Heaven by my Unbelief Read God's Pleas with all Sinners remember Christ's Tears over lost Ierusalem What do Men speak of a Day of Grace that Men may sin away Nay what are the serious Pleas of Ministers with every Soul to believe and repent All are delusive Mockery whilst God is as free to pardon the Elect whether he believes or no He is at liberty to damn others though they should believe nay He is sure to do it should they believe because they are not Elect. If this leads not to Hobbism I see nothing I own that Forgiveness is an Act of Soveraignty that is he is free to give Faith and Forgiveness upon it to whom he will But they that think God hath left himself absolutely free to forgive the Adult whether they believe or no and to condemn the Believer seem to forget their Bible Would men of this Principle but preach according to their Scheme I think their Influence would abate with all that seriously mind Heaven not withstanding Mr. C. says that Pardon will not leave them impenitent R. 6. The Apostles with all the Saints may be arraigned as fallen from Grace and turned from the Gospel if it be no Rule according to which God applies Christ's Righteousness for Justification How could Peter say Repent and be baptized for the remission of Sin c. when the People cried What shall we do How could Paul answer the Goaler's Question What shall I do to be saved Believe on the Lord Iesus Christ and thou shalâ—… be saved This is not an Advice to Signs but to appointed Terms q. d. God hath commanded you to repent and believe and hath enacted that if you do so the Blood of Christ shall wash and save you So Gal. 2. 16. We have believed that we might be justified by the Faith of Christ. They believed for this very end If any say it was Christ justified it 's true but it was upon believing Faith is not the justifying Righteousness but it is the Condition of our being justified by this Righteousness and the Saints did ill to believe to this end if God had not enacted it to this end Nor could they do it in this assurance that they should be justified when they believed if God
had not promised it upon believing Had Pardon come by an absolute Promise they acted very legally in believing that they might be pardoned Mr. C. may as justly say of them as of me They set up a new Gospel R. 7. The Gospel is at least part of the Rule by which Christ will judge the World at the last day That it must be a Law if it be a Rule of Judgment I suppose none will deny unless they 'l deny that Christ is a Judge The Work of that day is not to try Christ whether he fulfilled all 〈◊〉 Righteousness nor yet whether his Righteousness was impured to all that did believe but by solemn Sentence to decide the Cause of all men to silence all false Apologies and publickly adjudge all to their eternal place unto the Glory of Justice and Mercy That day supposeth all justified or not by the Gospel Christ then changeth no mans state the Godly stand there pardoned and entituled to Life by Christ's Righteousness imputed the Wicked are there without any Interest in Christ these wicked ones if they pretend to sinless Innocency they are cast upon the least Sin by the Law of Adam But if they plead God's general Mercy it will be evident that Mercy adjusted its Rule in the Gospel If they plead Hopes from Christ as a Redeemer and the Offers he made they are convinced by that Book that Christ saved none but such as repent and believe If they plead they did believe and profess his Name Christ will convince them that his Gospel required a true Faith operative in sincere and persevering Obedience the want whereof he will charge upon them as you see in Mat. cap. 7. cap. 22. 25 c. and so leaves them subject to the Law of Adam without Relief by the Gospel yea heightens their Condemnation for disobeying the Gospel But if they yet plead But Lord thou savest some that were Unbelievers as well as we at least they were not such Believers as did yield sincere Obedience This Plea Christ will confound by solemn Declaration of the true Faith and Sincerity of all them whom he now saves and so will evidence that his Judgment is without respect of persons and that his Righteousness is no Plea for any finally unbelieving ungodly Hypocrite whom his Gospel condemned If the Damned or Satan should plead But they were Sinners though not unbelieving Hypocrites the Answer of Christ will be I have satisfied the Law for them and so Justice cannot suffer by my washing them in my Blood nor hinder their being glorious for my sake I humbly think this is being judged according to our Works Rev. 20. 12 13. This is being justified by our Words Mat. 12. 37. And what Iames most intends Iam. 2. 24. I hope none can doubt but this proves the Gospel is part of the Rule of Judgment and it 's plain God will judge the Secrets of all Hearts by my Gospel Rom. 2. 16. And the word that I have spoken to you that shall judge you This is one of the Books that shall then be opened saith Mr. Ch. Father And how awful is that day when the closest Hypocrite will be discovered and yet the doubtful Christian adjudged sincere But blessed be God the Saints Plea will be managed by Christ himself Reader it 's hard reconciling the account we have of the Day of Judgment by any thing below what I have delivered and were not the Gospel to be a Rule of Judgment I cannot see how that could be a Iudgment-day it must be only an Execution-day for by the Law of Adam no Believer could be acquitted that Law must be altered by the Law-giver to admit a Satisfaction and it 's by the Gospel only he hath enacted the way how this Satisfaction shall be applied By that first Law these Unbelievers yea all men were condemned virtually in Adam when he was judged upon his Fall and that Sentence seized them as soon as they had a Being there needed no other It would help thy Thoughts if thou wilt accomodate some of the Circumstances of the last Judgment to them that shall be alive at that time I might multiply Arguments to prove the Gospel to be a Law Whatever proves the Covenant to be conditional proves the Gospel to be a Law Nothing keeps the most sincere Godliness or Act of a Saint here from being downright a Sin if the Gospel be no Law for they are not legally perfect and so are Sins I see not how any man can have grounded Hopes of Glory if the Gospel be no Law and they that deny it and say Faith is but a Sign must set up Works above Faith for they are more evidencing Signs than an internal Act of Faith Yea how can Christ be our King if his Gospel be no Law Many more might be added were there room but I shall omit the rest except what will occur in my Answer to Mr. C's Objections which follow I. Mr. C. objects p. 5. Whoever is justified by a Law is fallen from Grace Gal. 3. 11. It should be read a Law not the Law it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the emphatical Particle is not put in and so it 's every Law is excluded Repl. Upon such Cobwebs in the face of the plain scope of the Bible doth this Cause stand Where 's the Argument Because in a few places the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put in therefore the Apostle excludes even every Law when he doth plainly exclude only one sort as appears by the whole Context Nay when he at the same time affirms another Species under that general Rom. 3. 27. But farther note 1. Where the Article is elsewhere omitted the word it refers to doth not exclude every sort of Law Rom. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will you render this For the Gentiles which have not a Law or not any Law the Article is wanting but sure they had some Law even the Law of Nature 2. Where the Article is wanting it doth not infer that every kind under the general word are alike intended Rom. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is not there the written Mosaick Law set in opposition to the Law of Nature unwritten Yet the Article is wanting Rom. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law was added Was it no special Law Sure there was some Law before So Gal. 4. 4. Gal. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iust shall live by Faith Is this any sort of Faith Will a temporary or historical Faith serve Yes by Mr. C's Rule 3. The Article is oft added to the word Law in the very Subject before us Gal. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the Law is not of Faith V. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is the Law against the Promises and v. 24. Rom. 10. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses describeth the Righteousness which is of the Law 4. The Socinians evade the force of Ioh. 1. 1.
Argument I shall in the strength of Christ evidence that the Law of Nature or Works is not a hindrance to the Gospels being a Law but that the Gospel is another Law distinct in its Precept and Sanction and other respects 1. The Gospel is distinct in its preceptive part from the Law of Innocency Faith in Christ was never commanded by that Law To say Faith in God was a Duty is a vain Objection for Faith in Christ as a Saviour is specified from its Object and is distinguished into temporary historical saving c. The Faith that Mr. C. saith Adam was wounded in was meerly a Faith of Assent which the Devils have or a natural Trust in God as Creator But what 's that to a receiving of Christ or consent to him as Redeemer and relyance on him Of which more by and by Is it not strange that Mr. C. saith The Law never brings us to God then Faith doth not for it's part of the Law c. But let 's hear what others speak Mr. Hooker of New E. p. 337. saith I flatly deny that Adam if the Lord Jesus had been revealed to him was able to believe in him and so to rest upon him c. the Reason to confirm this Point that Adam had not this Grace of Faith is this this believing in the Lord Jesus is that which doth directly cross the Estate of Adam in his Innocency c. He to p. 343. proves it and answers Objections P. 338. to one he thus says I answer that not believing in the Lord Christ is not a Sin against the Moral Law but it is a Sin against the Law of the Gospel 1 Ioh. 3. 23. Rom. 3. 28. Mr. Bulkley p. 327. lays down this That Faith in Christ unto Justification and Salvation the Commandment enjoyning this Faith is no Commandment of the Law but of the Gospel which I prove by these ensuing Arguments This he doth by no less than nine Arguments and answers many Objections from p. 327. to 335. and thus concludes Thus far we are come that the putting of Faith as a Condition of Life in the Covenant of Grace doth no whit derogate from the freeness of Grace D. Goodwin affirms That Faith now is of another kind than the Faith of Adam As to the Principle Objects Light c. ours is supernatural his natural and as you may see at large proves by several Reasons that his was but natural as 1. All other things belonging to him were natural c. and therefore it would be strange that if the Principle of Faith in him which then was not of general use should be supernatural c. 2. For him to have a supernatural Principle of Faith as we have was in him superfluous and vain This he shews because Adam's Covenant would not have brought him to Heaven 3. It would not only have been of no use but it would have made him miserable 4. And therefore our way of Faith must needs be supernatural and altioris ordinis from his c. which he proves 1. in the respect of the Objects revealed to our Faith which his Mind should never have arrived at 2. in regard to the Light by which our Minds are acted and elevated 3. in respect of the way or manner of Knowledge or Assent raised up thereby I might add the Testimony of one whom Mr. C. honoured who gives this reason in the present Debate saying viz. If Consent to the Covenant was a Duty by the Law then the Law did bind to its own dissolution But I suppose this may serve to shew that Faith in Christ was no Duty by the Law of Nature and therefore either it is a Command of the Gospel-Law or it is no Duty at all The like I might shew of Repentance which Melancthon's Followers prove against Flaccius Illyricus Obj. If any one should object Did not the Law of Nature bind us to do whatever God should at any time require A. You must consider 1. the Law of Nature less properly as the Rule of gospel- Happiness in the Covenant of Innocency and so it was appropriated to that state and was a particular Law of Works If so considered the several Precepts of it were written on Man's Heart and God and the Creatures ministred Instruction to the innate Light which was inherent in our Minds and that in a natural way Some Ruins of both are still preserved to fallen Man Rom. 1. 19 20. Cap. 2. 14. In this sence Faith and Repentance could have no place at all in the Law for it was a Law to govern and save Innocent Man but not to recover Sinful Man To suppose our own Perfection to be the Condition of Life and yet to be obliged at the same time to repent of Sin or believe in an aâ—…oning Saviour to have our Abilities immediately from God as Creator and a Stock in our own Hands and yet be obliged to depend on Christ as Mediator for all Strength are utterly inconsistent 2. If you take the Law of Nature for the remaining Instincts and Notices of it in Man which ought to be perfect and assisted and directed by the Works of God sure the Gospel must be another Law or else Heathens are able to find out Christ by the Book of Nature and engaged to receive him and rely on him though he were never revealed to them The reason is this the Law of Nature in this sence binds all the Heathens and its Precepts are engraven naturally upon their Hearts and God and his Works consider'd naturally direct their Minds 3. The Law of Nature may be considered most generally viz. as it is an Obligation upon Man to believe and obey whatever God shall any way or time reveal and require and to suffer for Disobedience what God shall threaten In this sence indeed the Law commands all Duty in general but it doth not deny the Gospel to be a special Law for this indeed doth oblige us to obey all God's Laws when he makes them Laws but it doth not determine any one Law nor give a Being to one particular Precept It 's the Foundation of our Obligation to submit to God's Authority as Creatures but appoints not wherein we must instance that subjection It 's the same as an Obligation among men to Allegiance to the supreme Power which I hope prevents not the Ruler's Acts to be Laws This Law of Nature subjects us to God's Threatnings which he shall pronounce at any time for Sin but determineth neither the sort nor degree of the threatned Evils This Law is common to good Angels Devils innocent Man fallen Man yea damned and glorified Man for they are all engaged as Creatures to obey the Laws of God when he enacts them and suffer what he threatens if they obey not But is the Gospel therefore no Law or only this Law of Nature Then Angels Devils and the Damned are obliged to believe in Christ for Salvation Do not say
God doth not require this of them for they are under this Law of Nature and so he doth require it of them or else it is some distinct special Law whereby he requires it of others and not of them By this Notion God never made any Law beside this one Law of Nature no positive Law no ceremonial Law for this Law of Nature did bind Man to observe them when God was pleased to command them and yet they were special Laws for all that And why then must the Command of Faith in Christ and Repentance for Remission be no Law when God commands them because the Law of Nature requires us to obey them when God doth command them What a Government do these men assign to God who allow him but one and the same Law to govern the whole Creation by when their state and circumstances be so different though all are his Creatures 4. As for such as confound the Law of Nature with the Law to Israel as taken into the Covenant of Grace I shall not think fit to say more to than this Though the carnal Iews did turn it into a Covenant of Works as if their imperfect Obedience and chargeable Sacrifices were the very Righteousness for which they were justified and so neglected Repentance and Faith in the Promise of Forgiveness for the sake of Christ who was typified in their Sacrifices nevertheless it was a Law of Faith and Repentance as Wittichius calls it p. 106. in cap. 2. v. 25. and therefore such great Titles are given it in the Old Testament and not as such is it opposed by the Apostle Paul in the New Testament it was the base perverting of it as exclusive of Faith in Christ and as opposing Gospel Institutions by Jewish Ordinances that he reprehends See Calvin on Ps. 19 9. he states the difference between the Law commended by David and as represented by Paul and saith that Paul had to do with the perverse Interpreters of the Law which separated it from the Grace and Spirit of Christ c. and sums up all in these words Haec diversa legis acceptatio c. This different acceptation of the Law easily reconciles the seeming difference in the words of David and Paul because Paul's purpose is to shew what the Law of it self viz. as it sincerely requires the Duty we owe to God without the Promise of Grace can do in us or for us but David commends the whole Doctrine of the Law which is the same with the Gospel and therefore includes Christ therein See Mr. Ball 's Arguments for the Covenant with Israel being the Gospel-Covenant and how the Precepts were Gospel-Precepts Indeed it 's true the matter of the Ten Commandments were much of the matter of the Law of Innocency but God did not deliver it to his Church as a Law to innocent Man but to fallen Man for his direction and recovery Therefore when any Authors take the Law as given on Sinai to be the Covenant of Grace they deny Faith to be commanded Adam in Innocency though they grant it requir'd in the Law at Sinai 2. The Sanction of the Gospel is not the same with the Law of Innocency which I shall evidence in the promissory and minatory parts I 'll begin with the promissory part I. The promissory part of the Gospel differs from that of the Law of Innocency 1. There are many things promised in the Gospel which that Law never promised Did that Law ever promise Union with Christ or the indwelling Spirit or Forgiveness of Sin or Perseverance Surely no But the Gospel doth all this Nay Dr. Goodwin urgeth many Arguments to prove that the Reward of Adam was to be only a continuance in the same Life he had in Paradise and not a translation to Heaven 2. The Rewards of the Law of Works were not promised on the same account as the Benefits promised by the Law of Grace be those were on the account of Works as a meriting Righteousness ours are by Free Grace on the account of Christ's sole meriting Righteousness Dr. Goodwin saith The Reward of the Law was in a just sence due of Debt unto the Creature and that from God Not that God can owe any thing to his Creature or be obliged for any thing to him but because in a way of natural Justice or rather Comeliness and Dueness such as is by the Law of Creation to be between a just Creator and a holy Creature there is an approbation due to him from God whilst that Creature obeys him and that as a Debt of Nature But I say all the claim we have is for Christ and ex pacto as the Free Promise assureth us 3. The Benefits are promised on different terms By the Law all was for perfect Sinless Obedience but the Gospel promiseth Pardon upon our true repenting and believing and we forfeit not our Interest in its Blessings if our Faith be effectual and persevering in sincere Holiness and Obedience 4. The Law of Adam did not justifie till the whole time of the trial of Obedience was finished It 's true it did continue the Blessings he had while he sinned not but it did not fix his state of Happiness till his trial was over but the Gospel puts us in a justified state upon our first believing II. The threatning part of the Gospel differs from that in Adam's Law 1. The Evils threatned are not wholly the same Here 's not only Death but that in sorer degrees Heb. 10. 29. 12. 25. God's Wrath will be more poured out and Conscience will find matter of sorer Reflections Here 's a privation of Christ and his Spirit and Pardon We are not only without them but we are barr'd from them because of our wicked refusal when they were sincerely offer'd us after our Apostacy If the Gospel were no Law we could not be obliged to more Misery than Adam brought us under yea and Adam could not be our full Representative in his Covenant if we are capable of encreasing our Misery by that Law without disobedience to a new one 2. The Gospel doth not denounce Death for the same Sins as Adam's Law did that Law threatned Death for the least Sin yea for one Sin but the Gospel threatens Death not for every Sin it doth not bar every Sinner from actual Relief but the impenitent unbelieving and utterly ungodly Hypocrite 3. The Gospel binds not Damnation on us unless we are finally impenitent Unbelievers If at any time of life we truly repent and believe we shall find Mercy but Adam's Law denounced him miserable on his first Sin III. There be a great many other Differences viz. in Adam's Law God acted as meer Creator in the Law of Grace he acts as Redeemer as well as Creator in Adam's Law Men were considered as innocent and sinless in the Gospel we are considered as Sinners by that Law God governed us as happy in order to
a fixing us in our happy estate in the Gospel he deals with us in order to our recovery from a lost estate in that there was no Mediator in this there is a Mediator who also is our King-Redeemer Many more might be added Reader weigh all these things and if the Gospel must be a special Law so that it be not the Law of Innocency what can be more plain than that it is not the same with the Law of Innocency or Nature either I could farther demonstrate that the very appropriation of Faith tho' it were a legal Precept to be the grand Condition of Salvation doth argue the Gospels being a distinct Law for otherwise any Duty would be of equal use But because Mr. C. charges me as a New Gospeller I 'll give thee a few of the hundreds that oppose his three former Errors and consent to my Paradoxes as orthodox TESTIMONIES that 1st the GOSPEL is a LAW Our Divines in the Synod of Dort say par 2. p. 104. Ex sacris literis c. It 's evident from the Scriptures that some are judged and condemned for Sins committed only against the Light of Nature who yet are excused for not performing the Law of Faith through invincible Ignorance which Excuse can have no place where God publisheth this Law and men are required to obey it Many other places from this Synod might be added Willet saith p. 888. We exclude not every Law but the Law of Works but the Law of Faith is not the Law of Works And p. 635. The Publican finding Mercy and departing justified no doubt had also an express purpose in himself for ever to forsake his Sin for otherwise he could not have been justified nor found remission of Sin for this is the Law and perpetual Rule of Forgiveness Ezek. 18. 21. Lex evangelica clamans the Gospel-law cries Believe and thou shalt be saved Hooker of Effect Calling p. 338. saith I answer not believing in the Lord Christ is not a Sin against the Moral Law but it is a Sin against the Law of the Gospel as he proves fully Saith p. 328. Hereto agree the words of the Apostle Rom. 3. 27. where the Apostle distinguisheth between the Law of Works and the Law of Faith by the Law of Works understanding the Moral Law by the Law of Faith understanding the Gospel c. he adds Here are two distinct Laws having two distinct Commandments as two distinct Conditions of the two Covenants This he proves at large P. 102 to 122. proves the Law as given to Israel was the Gospel Covenant for Substance P. 113. saith Faith in Christ is not commanded in the Moral Law as it was engraven in the Heart of Adam in the state of Innocency but as it was given to Israel to be a Rule of Life to a People in Covenant it was presupposed and commanded Lib. 2. Cap. 1. proves at large that God published a new Law as Redeemer to Man upon his Fall P. 17. Christ will proceed at the Day of Judgment according to a double Law the Moral Law and the Law of Faith the Moral Law saith Cursed is every one that continueth not in all the Law to do it Now by this Law we are all cast but the Law of Faith affords to Mankind a mitigation of the Moral Law and begins where the other ends God having sent his only begotten Son to this end that whosoever believes on him should not perish notwithstanding the Condemnation of the Moral Law but have everlasting Life Much like the favourable Law amongst us which affords the Benefit of Clergy c. P. 19. Those therefore whom Christ shall then acquit are acquitted by the Gospel or Law of Faith those whom he condemâ—…s he condemns by both Laws P. 230. They that really believe Forgiveness in God do thereby obtain Forgiveness Believing gives an interest in it it brings it home to the Soul concerned This is the inviolable Law of the Gospel Believing and Forgiveness are inseparably conjoined P. 139. he saith Repentance was no Duty to Adam in Eden it is none for the Angels in Heaven nor for the Damned in Hell what then may be the Language of this Appointment O Sinners come and deal with God by Repentance c. It 's true many do deceive themselves they raise themselves unto an expectation of Immunity not on Gospel-grounds But God deceives none whoever comes to him on his Proposal of Repentance shall find Forgiveness It 's said of some He will laugh at their Calamity c. But who are they Only such as refuse his Call to Repentance with the Promises of Acceptation annexed See p. 254. P. 375. Faith is the only Condition of the Covenant of Grace which is therefore called the Law of Faith P. 7. The Covenant of Grace the Apostle calls it the Law of Faith and it is especially expressed thus He that believes shall be saved P. 308. The Precept of Believing is a Gospel-Precept only and the Punishment for Unbelief is threatned and inflicted in relation to the Gospel as he oft shews at large and in p. 10. instanceth in five things a great difference between Faith in Adam and Gospel-Faith one of which is that tho' there was a kind of Faith in Adam yet it was not to be the Condition of that Covenant c. But the Faith required in the Covenant of Grace comes in purposely as the Condition of Life and Justification for the Sinner P. 18. Oh saith the Law such Duties have been omitted such Sins have been committed such Sabbaths have been prophaned c. such Tenders of Grace have been slighted Here saith he the Gospel Law comes in as an Accuser too And p. 55 553. You must so confide and rely on Christ's one most perfect and all-sufficient Sacrifice as yet withal to be careful that you on your part do perform those Gospel-Conditions which God enjoins and requires of you in order to Remission Justification and Glorification c. The whole Business of Merit and Satisfaction lies upon Christ but as to Believing and Repenting the two grand Gospel-Conditions they lye upon your selves with respect to the Act tho' not the Power and must be done by your selves yea and the doing of these is as necessary on your parts under the notion of Conditions as suffering and dying was on Christ's part under the notion of Merit And it is most certain that the latter without the former will not profit you because Christ never designed to impute or make over his Merit to any further than as they should make good these Conditions of Faith and Repentance P. 553. he shews the Rock of Popery is to trust in these as Merits and the Rock of Antinomianism is to deny that respect to Holiness Obedience Faith and Repentance which is due to them as Means and Conditions P. 157. you read Rom. 3. 27. the Law of Faith and the Law
a Law 1 Iam. 4. 12. 2 1 Ioh. 3. 23 3 Mark 16. â—…5 16. Proved that the Gospel is a Law 1 1 Thess. 1. 5. 11. 2 Col. 2. 18. Heb. 11. 26. Mat. 6. 4. 3 Rev. 22. 14. Iohn 〈◊〉 〈◊〉 Iohn 〈◊〉 〈◊〉 Heb. 2. 3. See my Book Cap. 20. Acts 2. 37 38. Acts 16. 30 31. Of the judgment-day * Ioh. 12. 48. Of Iust. p. 10. Rev. 20. 12. Mr. C's Obj. the Article is wanting A Sanction makes it a Covenant of Works A Law Sanction Every Sanction excludes not Grace The Gospel Sanction infers not merit The new Covenant hath a Sanction Of Iustif. 166 167. A Sanction doth not make the Gospel a Law of Works * Gal. of coming to Christ p. 170. Ball son Covenant p. 114. The Action of Faith is not excluded in Ro. 3. 27 28. How Faith justifies as a Condition tho' it be an Act. Paul affirms the Gospel to be a Law yet not a Law of Works Bulkley of Gospel Covenant p. 325. Ball of the Covenant p. 17. Mr. C. obj No Law but the Law of Innocency The Gospel is not the law of Adam The Gospel differs in its Precepts from Adam's Law Mr. Hooker Souls Effect Calling Bulkley of Gospel Covenant D. Goodwin in 2 vol. of the Creatures c. lib. 2. cap. 7. p. 5â—… to 63. The Law as in Innocency not the Gospel-law The Law as natural in fâ—…lnmen not the Gospel-law The general Law of Nature â—…inders not the Gospel to be a Law The Moral Law now the Gospel Wittichius Epist. ad Rom. Calvin on Psal. 19. 10. That the Law was the Gospel in David's sâ—…nce Ball Cov. â—…15 Ball on Cov. from 102 to 120. The sanction of the Gospel differs from Adams law The Promises differ D. Goodw. vol. 2. lib. 2. p. 46 c. D. Goodw. p. 45. ubi supra The Threatnings differ Other Differences Calvin and Wittichius see before Syned of Dort acta Synodi Willet Synopsis papismi Steph. de Brâ—…is in Rom. 3. 27. Hooker of N. England Bâ—…lkley ofâ—… Covenant Mr. Ball of the Covenset forth by Mr. Ash. Lawson Theopolitic Dr. Wallis of God's Sovâ—…raignty Dr. Owens on Ps. 130. Downam on Iustif. Sedgwick of the Covenant Dr. Jacomb on Rom. 8. Mr Charnock 2 â—…ol Turretin Instit. Theol. par 2. Mr. M. Mead Early Obedience Ames Bellarm Eâ—…er Tom. 4. lib. 6. cap. 7. Mant. most frequently See 2 Serm oâ—… Rom. 8. Assembly of Divinâ—…s 〈◊〉 〈◊〉 D. Owens on Heb. c. 6. v. 9. On Ps. 130. Epist. before the Almost-Christian Gilaspie Ark of the Covenant Mr. Chancy of 〈◊〉 〈◊〉 on the Cov. Acta 〈◊〉 par 1. p. 313. Assembly of Divines larger Catech Mr. Fox that wrote the Book of Martyrs 〈◊〉 Synod par 1. Act a Synod par 2. Dr. Owens on Heb. cap. 6. Dr. Owens on Ps. 130. Dr. Owens of the satisfaction of Christ. Dr. Manton on the Hebrews Charnock vol. 2. Dr. Jacomb on Rom. 8. Dr. Preston of new Cov. Bulkley on the Coven Mr. C. on Iustif. Rutherford Survey of Antinomianism par 2. Mr. Mead Early Obedience Mr. Obad. Sedgwick of the Cov. Beza Epist. 20. Calvin Harm in Mar. 4. 12. Vid. Instit. lib. 3. cap. 17. § 5. Mr. Clerkson of Saving-Grace Calvin is positive that the Gospel-Covenant is conditional but that condition is not the hard one of the Law lib. 2. cap. 5. § 12. Yea he only excludes meritorious conditions when he says it is absolute lib. 3. cap. 3. § 21 22. Of the Wedding Garment Mr. Fox de Christo justificantâ—… Mr. Gale of Christ's Coming Augustin expounds Phil. 3. 8. as I 〈◊〉 Mr. C's Fourth Principle No Covenant â—…fi Redemption distinct from the Covenant of Grace with Men. Rutherford Covenant opened Ark of the Coven Sedgwick of Coven Bulkley of Covenant Mr. Mead. The Author of the City 〈◊〉 Fifth Principle Pardon is the cause of Faith and not Faith the Condition of Pardon c. The first Promise considered Pardon not the causâ—… of conditional Faith Dr. Owens Treatise of Iustif. Clerkson Norton Acta Synod â—… par p. 279 c. Bulkley on the Coven Sheppard's Sound Believer Mr. C's Father of Iust. The Assemb Mr. C's 6th Principle no Conversion or effecteal Vocation bâ—…fore Pardon This the 〈◊〉 Letter affiâ—…ms which I 〈◊〉 regard here in opposition to his denying an habitual change bâ—…f Pardon The Object of Pardon is a Believer tho' ungodly by Adam's Law The first Grace doth not make us sound if abstracted from Christ and the Promise Effectual Vocation before Pardon in order of Nature Eph. 2. 5 6. 2 Cor. 4. 3 â—… John 1. 12. Ps. 110. 3. Eph. 1. 19. 2 Tim. 15. Testimonies that Vocation is before Iustification The Assembly To deny it is to joyn with the Arminians Synod of Dort Hooker Mr. C's Father of Iust. Norton Orth. Evan. Rutherfords Survey of Antin par 2 Mr. C's 7th Principle all sincere Graces and Actions are Sins if they be not perfect The Gospel promiseth Benefits upon 〈◊〉 Grace tho imperfect Sincere Graces not sins thô imperfect Vid my Book cap. 19 Every degree of Duty is not always the Condition of Benefits Sedgwick Jacomb Rutherford Ames Mr. C. of Iustificat Dr. O. on Heb. 6. Mr. C's 8th Principle Christ is King and his Laws bind under a Gospel-sanction Luke 19. 14 27. 1 Rom. 14. 9. 2 Heb. 5. 9. 3 Joh. 8. 51. 4 Joh. 14. 21. 5 Joh. 5. 24 25 26 27. Joh. 20. 31. Mr. C. p. 24. * Icanes against Hammond vide Charnock vol. 2. p. 687. 2. Thes. 1. 8. Mr. C's Challenge accepted Calv. Inst. lib. 3. cap. 24. sect 10 11. Mr. Baxter explained A Rule of Sin and Misery is a proper expression Turret Inst. Theol. par 2. p. 2. Altingius Expl. Catec par 2. p. 12. Mr. C. p. 14 15. A Vindication from the charge of abusing Dr. Crisp. He means sin can do no hurt Dr. C. intends no Graces or Works can do us any good
a purchasing Price or meritorious of the Benefits promised on such Conditions This I deny for Christ alone paid the Price and it 's the Covenant-Promise gives an Interest in the Benefits to such as perform the Conditions Cap. 8. p. 53 54. When I had shewn how all Satisfaction c. were provided and adjusted in the Covenant of Redemption I declare that by the Covenant of Grace I mean the way that God hath ordained to apply to Sinners that Salvation which is prepared by Christ and which he will enable the Elect to comply with Same Pag. I affirm the Conditions do not merit the Blessings promised P. 55. I affirm it 's from God's Will in the Promise that they are made to be Conditions he connected the Benefit and the Duty though he chose Conditions that were fit yet their fitness would not have availed to our Interest in the Benefits unless he had promised they should so avail c. And the Covenant though conditional is a disposition of Grace There 's Grace in giving Ability to perform the Conditions as well as in bestowing the Benefits God's enjoyning one in order to the other makes not the Benefit to be less of Grace but it is a Display of God's Wisdom in conferring the Benefit suitably to the nature and state of Man in this Life c. P. 45. Our Pardon and Acceptance is firm and lasting and will no more fail us than the Righteousness of Christ will fail it being the meritorious Cause and Security thereof and the Benefits can abate to none who answers the Gospel-rule of its Application P. 57. These Conditions make us capable of no Happiness but what Christ hath bought and prepared for us c. P. 58. The Use and Interest of Gospel-Conditions is not from the conformity of them to the preceptive part of the Law though in a degree there be that but from their conformity to the Rule of the Grace of the Promise the promise of Pardon through Christ being to the penitent Believers and no other Repentance and Faith become necessary and useful Conditions of this Pardon by the order of God in that gracious Promise but by the Covenant of Works the meer Work gave an Interest in the Reward as it was obedience to the Precept by a Sanction that had Goodness but no such Grace in it See p. 61 225. I deny that Faith c. are in the same place as Works were under the Law How many more places could I cite but I shall refer thee to what follows as to the point of Merit See p. 225 247. VI. Mr. C. p. 30 31. He looks whether or no we have fully performed the Conditions and upon finding them he judicially gives the Promise i. e. in away of Reward to the Works performed Whether they be perfect or imperfect it 's no matter the Reward is of Debt and not of Grace c. And what can this be but a declared Iudgment that he is de congruo deserving Pardon and I think ex condigno too before he is pardoned c. Repl. The scope of these and the like Passages is to render me one that thinks that Faith or other Graces did merit the pardon of our Sins which is contrary to my declared Judgment as may be seen in what I have above cited and in these following Passages Cap. 12. p 102 103. Tho Faith be no way a meritorious Cause of a Sinner's Justification c. Note 1. There is a Righteousness for which a man is justified that is only Christ's Righteousness this is the Foundation of the Promise and the Merit of the Blessing promised Nothing can add to it or mingle with it it 's sufficient and alone sufficient to satisfie Justice atone for Guilt and merit Acceptance and Eternal Life 2. There is to be considered what the condition of the person is whom this Mercy is promised to he is one that hath this True Grace of Faith c. Christ's Righteousness shall not be imputed to this use unless we believe c. and this Faith being a conformity to the Rule of the Promise some call it a subordinate Righteousness not meaning any Righteousness for which a man is forgiven for it is Christ's Righteousness alone for which God justifies us But it 's our answering the Rule by which Christ applieth his Righteousness for our remission and a Right to Life and his Promise is the ground of our Title P. 104. I deny that Faith or any Grace be a jot of the meriting Righteousness for which we are justified I deny that Faith or any other Grace add anything to the value of Christ's Merits Yea I add That if Christ's Righteousness could be applied for Pardon to the vilest Sinner before he believes it would justifie him but God hath declared it shall not be applied to Unbelievers P. 120. Neither Holiness sincere Obedience or good Works are in the least the meritorious Righteousness whereby Salvation is caused or for which this or any Blessing becomes due to us as of Debt c. but He appoints these as the Way and Means of a Believer's obtaining Salvation c. P. 125. I deny that any Holiness internal or external any Obedience work or Duty do at all merit the Promise or is the meritorious Cause or Righteousness for which any promised Mercy is bestowed And I own that all is of Gift tho' given in an order suitable to our condition as Subjects in a state of Trial. P. 137. Nothing of these merit Heaven but he that merited Heaven hath peremptorily appointed these to bring us thither P. 155. We ought to renounce every Thought of purchasing from God any Benefit for what we do P. 210. We must teach the best man to renounce all the Grace he hath and Good he performs as if being the least atonement for Sin or least purchase of Life or any addition of Merit to a Christ or sharing in what is peculiar to him P. 225. I condemn it as Legal to preach that our Faith Holiness or Good Works stand in the same place now as perfect Obedience did under the Law viz. to render the Reward to be of Debt or be the meritorious Righteousness for which we are justified P. 244. I do renounce all that Saints have or do as any atonement for Sin or purchasing Price of the least Benefit much less Salvation Judge Reader if I can say more to exclude all Opinion of Merit VII Mr. C. p. 31. you do here not a little insinuate what I know lies in your Breast That there is no specifick difference between Grace and meer moral Endowments And it appears so upon all your Hypotheses for you declare there ought to be such and such Qualifications to entitle a man to the Promise of Grace or Grace in the Promise before he hath the Promise The same p. 32. Repl. Here I am charged 1. as if I thought there were no specifick difference between Saving Grace and meer Moral
be justified by Faith which imports that Repentance is but a Disposing Condition and Faith the Receiving Condition Repentance without Faith is unavailable as Faith without Repentance is impossible Faith seems to compleat all and in a manner comprehend all Now Reader thou seest that all I say is That Faith alone receives Forgiveness by Christ or Christ for Forgiveness But that Repentance of Heart must be in that Soul who shall obtain Forgiveness see my Reasons Cap. 12. from p. 115 to 119. By the way note If it can be true as he saith p. 16. That I mean Works are necessary to Salvation as working Conditions when I exclude all Graces and Works as any Cause at all X. Mr. Ch. p. 29. What a sad case is a poor Sinner in if he make shift to scramble by his imperfect Conditions into Covenant He is like every day to be turned out again and when he hath done the best he can he must never believe that he shall go to Heaven till he lye a dying Repl. Here my Principles are represented as against the perseverance of the Elect Believer But I shall cite a few places and leave it to thy Judgment Cap. 7. p. 40. I affirm That Christ by his Righteousness merited and by his Spirit doth renew the Hearts of his Members and will in time so communicate of his Grace to them that they shall be perfectly holy even without Spot and Blemish And the Spots and Blemishes remaining in a godly man do consist with his justified state and shall not cast him out of God's Favour P. 138. Do not say the Elect Believer will not fall away I think the same yet is it the less true that even he shall perish if he fall away Nay doth not God by these Threats contribute to keep him from Apostacy And p. 173. I deny that a Principle of Life given at first conversion will finally fail to exert it self in due Humblings for repeated Enormities and in holy Resolves And p. 248. God sees no Sin in Believers so as to cast them out of a Justified state P. 66. The Gospel secures the Perseverance of Believers in that true Faith and the necessary effects and operations of it and thereby secures those Benefits as unforfeited Many more places might be produced as p. 37 c. XI Mr. C. p. 16. The great Quarrel you have with him is That he viz. Dr. Crisp makes it so much his business to vindicate the Honour of Free Grace and of the Lord Iesus in our whole Salvation P. 35. According to your own Principles it 's a question whether you have not put a Bar upon the Grace of God by making so daring and audacious an opposition to it as you have done in this Book Repl. This severe Charge is that I 1. oppose the Honour of Christ 2. I make an audacious opposition to the Grace of God even to a doubt whether I am guilty of the Sin against the Holy Ghost But I hope the places following will convince thee of his Mistake 1. I do not oppose the Honour of Christ though I would keep the Crown upon his Head See p. 55. Christ as a Priest hath merited all but as a King or Priest upon his Throne he dispenseth all And p. 209. We must teach that Christ hath purchased all Saving Benefits and that men must look to him as the Author of Salvation and Giver of that Grace whereby we obey the Terms of Life Cap. 22. p. 236. I am willing to own any thing that lays Man low and exalts Christ as the only Atonement the only Purchaser of all our Blessings the only Procurer of our Acceptance the Author and Finisher of all Grace Nothing can add to his satisfaction or fulness Pardon Peace Life all are the effects of his sole Merits we must do all in his Name act in his Strength daily live on him for all Supplies and look to him for Acceptance without whose Incense the best man and the best action were an Abomination What I contend for is his Government so wisely contrived to apply his Blessings to Men in a state of Trial. Reader look back to what is cited before 4 5 6 Heads and I am sure my Book is full of such Passages 2. I do not oppose the Free Grace of God See Cap. 23. p. 240 c. I have affirmed and would admit the fullest Expressions to testifie that in these is the Free Grace of God in Truth Of meer Grace he elected some certain Sinners to Life upon no moving foreseen Condition but yet to obtain it through Sanctification of the Spirit to Obedience and sprinkling of the Blood of Jesus Of meer love to Sinners no way deserving it he gave his Son to dye for them who also undertook to bring all the Elect to Salvation in the way appointed between the Father and him He without any thing in Man to deserve it gave his Gospel and thereby offereth in the vertue of his Son's Blood Pardon and Eternal Life to every one that will repent and truly believe and no penitent persevering Believer shall miss of Life by a failure of this Promise He freely and of meer Grace bestows Faith and Repentance yea gives his Spirit to create these and any other good Work in worthless vile Sinners and though he will not forgive any that finally refuse to believe and repent nor save any ungodly apostate man yet Pardon and Life are his Free Gift and no Grace nor Duty merits them they being no more than the required Conditions or Means of our partaking of them as the Gifts of God through Christ and so he hereby honours his own Government and no way indulgeth the Boastings of Men. P. 244. This Grace I adore and own the best to merit nothing to forfeit all yea to deserve Hell by the Law of Works And I do renounce all that Saints have or do as any aâ—…onement for Sin or Purchasing-price of the least Salvation c. Very many other places I might add and have said nothing inconsistent herewith unless that I muâ—…t be arraigned because I think that since God hath published his Will that he will forgive all such and none but such as believe and repent and will damn all that remain unbelieving and impenitent that therefore He is not alike free to forgive the Unbeliever and Impenitent whilst they remain such and to condemn the penitent Believer when he is by Grace made such Tho' I declare He will make all the Elect to become penitent Believers and then forgive them XII Mr. C. Truly for your comparing Christ and Holiness in the matter of Iustification 't is perfect stuff P. 16. You mean as a working Condition whereby you put Works in the place of Christ and mean as your Oracle speaks c. p. 30. Repl. Here as well as in other places I am represented to compare Christ and Holiness in Justification yea to put Works as working Conditions in the place
Sin as a word most intelligible to ordinary Readers Q. Who forgiveth Sin A. It 's God in Christ forgives Sin Q. What is it for God to forgive our Sins A. To absolve us from obligation to endure those undoing Punishments due for the Sins which he forgives Q. For what doth God forgive our Sins A. Only for the Merits and Righteousness of Christ imputed to us Q. Whose Sins doth God forgive A. The Believer's Sins though he be a Sinner Q. Is our Faith the Righteousness for or by which we are forgiven A. No this would put up Faith in the room of Christ. Q. Doth God accept of Faith or any imperfect Obedience instead of perfect legal Obedience as the Righteousness for or by which he counts us worthy of Pardon and Eternal Life as if He for Christ's sake had abrogated the Law for this end A. No for this were to exclude Christ's Merits from being the immediate procuring Cause of our Pardon and Eternal Life which with all Saving Blessings are the Fruits of his Merits and Satisfaction Q. Is not Faith or any thing in Man the Cause of Forgiveness A. No because Forgiveness is a Mercy which no Grace or Act of ours hath any causal Influence into Q. Is Faith or any Act of ours any Price of Forgiveness A. No Forgiveness is a Free Gift and of Free Grace and Mercy Q. Is Faith or any Act of ours a foreseen Motive to encline God to purpose offer or give us Forgiveness for it A. No it 's of meer Grace that God resolved and for Christ's sake actually forgives us when we believe Q. Will God certainly forgive a Sinner when he believes A. Yes because he hath promised to do so Q. Will God forgive all the Elect A. Yes when they do believe Q. Did God decree and did Christ merit that the Elect might be only capable of being forgiven if they do believe A. No for God decreed and Christ merited that the Elect should certainly believe and so be infallibly forgiven Q. Will not God forgive the Elect before they do believe A. No because he hath not promised to forgive any while they are Unbelievers yea He hath declared he will forgive no Unbeliever Q. What is that Faith in Christ which you perswade to A. Such a Trust in Christ my crucified Saviour as brings me to receive a whole Christ in opposition to all Rivals for Justification Sanctification and Glory relying on his Merits Fulness Power and Care to perform in his own way what he hath promised and I stand in need of Q. Must not we receive Forgiveness before we receive Christ himself A. No we must receive Christ himself and with him his Benefits though I must first believe that there is Forgiveness in him for me as well as for other Sinners if I will accept of him Q. How come we to believe A. By the Work of the Spirit in our effectual Calling Q. Have we not an Interest in Christ as Members of him before we do believe A. No we have no claim to the Priviledges of Christ's Members until we believe But yet when the Spirit effectually calls us Christ thereby takes hold of us to make us Members and by Faith we receive him for our Head and so have the Priviledges and Benefits of his Members as in Marriage both Parties consent before the Wife hath claim to the Priviledges of a Wife Q. Doth not Faith entitle us to Forgiveness A. No yet by Faith I have a certain Interest in Forgiveness Q. What doth entitle us to Forgiveness A. The Promises of God entitle us to Forgiveness for Christ's sake when we do believe Q. Hath God declared any Rule by which he gives Forgiveness to one rather than another A. Yes his Gospel wherein he declares he will forgive them that believe Q. What use is Faith of to Forgiveness A. Not to merit not to buy not to cause Forgiveness but it answers that Gospel-Rule by which God applies Christ's Righteousness for our participation of this as one of the effects of his Death Q. Have we a Right to Forgiveness for Christ's sake upon our believing A. The Promise gives us a Right to Forgiveness by Christ's Merits when we believe Q. When God forgives us doth he judge us to be Believers A. Yes for he hath declared he will forgive none but Believers Q. Will God hereafter more publickly declare us to be Believers A. Yes 〈◊〉 in the day of Judgment where he will publickly pass that Sentence which he by the Gospel now passeth upon every Soul Q. Is it any thing in the nature of Faith as a Work whereby a Believer comes to be forgiven rather than an Unbeliever A. No tho' God did think fit to chuse this Grace as fittest to honour Christ make use of his Promise c. yet its availableness is from God's Ordination and Promise wherein he hath made Faith a Condition of Forgiveness Q. Why do not you use the word Instrument A. Besides the improperness of that word as the Act of a Sinner who is the Object of God's justifying Act which is a forensick or judicial Act I think it ascribes too much to Faith as a Work and like not to hear it made a Cause and to have a causal influence on Forgiveness yet I believe the Learned mean no more by it than a moral Instrument which is the same with a Condition and therefore they use these words promiscuously Q. But do not they say we are forgiven by Faith only as it is related to Christ's Righteousness c A. So do I say and add that the use of any other Gospel-Condition of any other Benefit is only as that Condition relates to Christ But how comes Faith related to Christ's Righteousness but as the Promise declareth if thou believe thou shalt be forgiven for Christ's Righteousness imputed Q. But are not we justified by Faith A. No otherwise than as God hath declared Christ's Righteousness shall justifie them that believe Q. Doth not Faith take hold of or look to approve of relye on and accept of Christ and his Righteousness for Pardon A. Yes and therein is its fitness above any other Grace But that would not forgive us if it were not ordained by the Will of God that they who thus take hold of Christ and his Righteousness should be justified by the Righteousness of Christ when they take hold of it Q. But do not you affirm that Repentance is necessary to our being forgiven A. Yes not to Pardon in it self but to our obtaining it and have proved this Cap. 12. but I do not put it in the same place with Faith noâ—… do I insist upon the whole of Repentance but I affirm that no man will look to Christ that seeth not his own Misery and no man doth accept of Christ that doth not purpose to leave his Sin and Idols neither do in a manner any solid Writers deny the presence and necessity of so much of it with Faith
down to a Promise He calls it a Promise but his Dominion renders the Term enjoyned a Duty and so be raiseth up the Promise to a Law The word Covenant implies the certain performance on his part in the way he sets down and our restipulation to that way In the very word Testament as he notes the ratification of the Covenant by Christ's Death so it excludes not the appointed Condition of the Legatees to whom he makes a disposition of the Benefits So that the Word the Law of Grace or the Law of Faith is no other than the Covenant of Grace the Gospel-Promise of Salvation the Testament of Christ or the Word of the Gospel or the Gospel it self Whereas Mr. C. exposeth it as a New Gospel and New Law it 's the first Gospel GOD delivered to Men for he never promised to give Glory by Christ to any unbelieving impenitent person A new Law indeed it is as being a little younger than the Law of Innocency which condemns for the least Sin and gives Life to none but the Perfect by which Law no man but Christ was ever justified and by whose answering it for us we shall be justified in a Gospel-way But yet it is a Law older than Cain or Abel otherwise Abel's Sacrifice had been no more acceptable than Cain's which by Faith it was and which Faith in Christ must have been commanded as well as the Sacrifice though the brief account which Moses gives of above two thousand years doth not express it nor was it needful Yea God's Words to Cain imply it as Mr. Ball on Covenant p. 43. saith These are a Promise of the Covenant that took place after the Fall 2. I do not say the Gospel is a Law in the following sence 1. I do not say that the Gospel includes nothing besides this Law it gives us an account of the Covenant of Redemption and the absolute Promises There be many Prophecies the History of our Blessed Lord c. Doctrinal Truths Prophecies c. yet these may be called Adjuncts 2. Nor do I judge it a Law in that sence our Divines fix on the Socinians and Arminians viz. as if Acts of Obedience to this Law are the Righteousness for which we are justified or saved as Perfect Obedience was under the Law of Adam This I deny for we have no Righteousness for which we are justified or saved but Christ's and the Fruits of that are we blessed with upon complying with the Gospel Our Faith or inherent Righteousness c. are not the paying a Farthing of Debt to the Creditor but our submitting to that way by which we have Forgiveness of all the Debt and are Partakers of Glory both which God had in his Eye as to be purchased by Christ before he fixed on this way for our obtaining them 3. Nor do I take it in the Popish sence which the Socinians and Arminians espouse but true Protestants oppose viz. as if the moral Law were not perfect in its kind but that the spiritual extensive sence of the Precepts were new Precepts of our Lord and that the Old Testament did not include the Gospel-Precepts of Faith in Christ and Repentance for Pardon as well as the New though it did not discover the Objects and Motives c. so clearly 4. It is not a Law that supposeth a moral ability in Sinners to perform its Precepts that was necessary in God's Dealings with Men as his Creatures just come out of his Hand but not so when he deals with Man about his recovery when he had virtually sinned in Adam forfeited all yea had undone himself Whatever Mr. C. saith p. 23. I affirm if the Subject be rational or have natural Power If such Ability comes so with this Law that the Elect are made effectually able and others are wilfully faulty if they finally rebel it 's enough to justifie the Divine Order Will not and cannot are distinct things with Mr. Fenner in his Book of Wilful Impenitency Yea with D. Owens on Ps. 130. p. 248. 5. It is not a Law that extinguisheth the Law of Nature which hath its special Precepts and which in genere upon Gospel Revelation requires what the Gospel requires and condemns for Faults against the special Precepts of the Gospel tho' it condemns not so as to bar the Relief which the Gospel affords nor promiseth Life upon those Terms which the Gospel doth The Gospel in a large sence takes the Law as subservient to its gracious designs tho' Mr. C. weakly infers p. 24 25. that therefore the whole Precept is hereby made the Condition 6. Neither doth this Law require any thing of us as a Condition of Christ's coming into the World as a Redeemer it supposeth that nor yet any Condition of the first Grace to the Elect. This the Covenant of Redemption secures and it is assured to the Catholick Church by Promise 8. Nor is it a Law Obedience whereto renders any promised Blessing a Debt All is free tho' sure It 's free as to Man's Procurement or Price yet it is as sure by Promise as if it were a Debt but the Price was Christ's Obedience and Sufferings and all comes to us of Gift yet in that way which God appoints to give it 2. I mean by the Gospel being a Law that God in Christ our Redeemer doth by the Gospel expresly command Sinners to receive Christ with a true operative Faith and promiseth that tho' they are condemned by Adam's Law yet upon their so believing they shall be united to Christ and justified by his Righteousness and that persevering in Faith by sincere Holiness they shall be saved for his sake He also threatens that if any shall dye unbelieving impenitent ungodly Rejecters of his Grace they shall be bar'd from these Benefits and they shall perish without relief and have sorer Punishments than if these gracious Offers had not been made to them This is the Law of Faith I 'll add one Caution to this Account which is too needful Give me but the Assemblies Description of Faith Conf. cap. 14. and I desire to use no word as expressive of the Terms of the Gospel besides Faith but men now define Faith by such a small part of it as requires Caution for the sake of Souls 1. Here we have all the Essentials of a Law God is our Ruler and we his Subjects his Will is revealed in a way of Government here 's his Precept which binds us to Duty here 's a Promise made to such as do comply and here 's a Threatning denounced against such as finally rebel Preach the Gospel to every Creature he that believeth and is baptized shall be saved he that believeth not shall be damned 2. Yet this is a Law of Grace it 's made by our Redeemer for fallen Man all the Benefits of it are founded on Christ's Righteousness as the immediate cause of them Effectual Ability to perform the Duty is provided for all
and so deny the Deity of Christ even by Mr. C's Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Article is wanting to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore it 's to be thus render'd The word was a God not the God a God by Office for that is a God but not by Essence which would be the God 5. The Context doth manifestly specifie this Law and not exclude every Law It 's true the Gospel argues à fortiori against Justification by the Law of Innocency yet he directly speaks of Moses's Law as any may see in reading the places Mr. C's Proof is taken from Gal. 3. 11. And doth not the Apostle v. 17. say The Law which was four hundred and thirty years after cannot disannul the Covenant c. Was it every Law that was given 430 years after Abram So from Rom. 3. 28. cap. 4. And is not the Apostle in the three Chapters express That that Law was the Jewish Law or at most the Law of Nature together with it But more of this last hereafter Reader Mr. C. seems fond of this Argument from the Article and thence oft repeats it but do thou but read one Book in the Greek Testament by his Rule viz. that where the Article is omitted from a word in negative Propositions there every Species is excluded yea bring it down to Names and where the Article is omitted then it is any Peter any Iohn who is there spoken of Obj. II. Mr. C. oft objects as p. 5. Works performed under a Law-Sanction are legal Works and do make the Covenant enjoyning them a Covenant of Works And a few lines before saith he The performance of Duty as Terms enforced by a Law-Sanction is a Covenant of Works so that such men are Preachers of a Law no matter what Law P. 21. The preceptive Will of God with the Sanction of Rewards promised upon the things required and Threats of Punishment upon the non-performance is alwaies a Law or Covenant of Works This runs through his Book and he oft saith The Gospel hath no Sanction and if we say so we make iâ—… a Covenant of Works P. 10. Christ is of no effect to him that is justified by a Law Repl. 1 He oft seems not to understand what a Sanction is for p. 24. he takes it to be meer Life and Death considered abstractedly but not as determining the way of giving of the one or inflicting of the other Whereas a Sanction consummates a Law and determineth what the Benefit or Penalty shall be and the certain Connexion between the Benefit and the Condition and between the Penalty and the want of that Condition c. Now will any except Mr. C. say That God hath not by the Gospel given Assurance that upon believing we shall be saved Have not we God's Word Oath and Seals for this 2. A Law-Sanction doth not exclude the greatest Mercy and Grace in conferring the Benefit It 's true that if the Condition be in it self meritorious then in that respect the Benefit is of Debt and was made a Condition in the Covenant because of its condignity if exactly proportionable or congruity if less valuable But God chuseth a Condition that hath â—…o merit either of Congruity or Condignity nay the Benefits are purchased by Christ qua good things in themselves and they be freely given tho' in this way Is it not a gracious Law though a Law that If fallen wretches will duly accept of my Son they shall have Life by him and this I command them to do 3. His Mistake seems to be in his Notion of Reward and in his upon and not upon performance of the Condition Gospel-Benefits are no Reward of Debt and yet they are given in a way of reward The Benefits are given not for our Faith yet upon believing not upon it as a meriting consideration yet upon it as that the presence whereof is made necessary by the Gospel this having required Faith and confined the Benefit to him that believes If a man says I 'll give you a thousand pounds if you will come to my House and fetch it is it not a free Gift though the poor man must come if he will have it And the Giver is yet bound by his Promise to give it if he come and not bound to give it if he refuse to come Do not say receiving Pardon is only naturally necessary and not as a Condition enjoyned for God might have applied Christ's Merits for Pardon though the Sinner consented not A Lunatick may be pardoned by a King and the Rich man might have sent the thousand pound to the Poor man's House whether he came for it or no but Christ resolved to shew his governing Authority in the displays of Grace and excite to Duty by Motives from Benefits though the Benefits shall be so given as that what we do shall be no cause or Merit of them 4. Hath the Gospel Covenant no Sanction What think you of Heb. 8. 6 He is the Mediator of a better Covenant which was established upon better Promises I hope he 'l grant this Covenant is the Covenant of Grace in a greater opposition to the first Covenant with Adam though more immediately opposed to the Jewish Covenant yet this second Covenant hath a Law-Sanction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sancitum est saith Beza It 's a greatest part of the new Name Mr. C. hath reproached the Gospel with here 's a Law a Law-Sanction which the new Covenant is consummated by Men skilled in the Socinian Controversies lay the stress of the Cause of Truth upon Arguments from Condemnation and Justification being God's Rectoral Acts but what a loss will they be at if God do not 〈◊〉 by a or any Law as Mr. C. saith p. 18. Where 's Dr. Owen's Law of Iustification Yea We must part with the Force of Rom. 5. 19. 5. But why must it needs become a Law or Covenant of Works meerly by a Sanction The great difference between the Covenant of Works and the Covenant of Grace lies in this What is the Righteousness for which we are saved Is it the Righteousness of Works or the Righteousness of Christ But it is not how we come to obtain Salvation by Christ's Righteousness Doth God make our Faith or Sincerity to be our Justifying Righteousness If he saith If thou truly believe I will justifie thee by Christ's Righteousness but if thou believe not thou shalt remain condemned something might be said tho' not enough if we were to believe by our own Strength but that is not so More might be said yea enough if our Faith and Sincerity were to be the Righteousness for which we are pardoned or entituled to Life but neither is it any thing like that nor doth the Gospel design it nor its Law-Sanction at all infer it It 's one thing to be justified for Faith as a Work or inherent Qualification though it be such a Qualification it 's another thing to
Act they are such ungodly ones as believing Abram was 5. Their Faith doth not merit Pardon nor is it the Righteousness by which they are pardoned that 's Christ's alone 6. Faith or the first Grace is far from making a Sinner sound or whole before Pardon it makes him sound but as being the Condition upon which Christ's Righteousness will be applied to him for healing but without this applied to the Believer for Pardon he would be miserable notwithstanding Faith 7. Faith is necessary to our Interest in Pardon see cap. 12. 8. This Faith is an effect of the Work of the Spirit on the Heart of a Sinner in effectual Vocation and by Vocation there is a change of the Soul and its prior to Pardon Whom he called them he justified Rom. 8. 30. Lest they should be converted and I should heal them Mat. 13. 15. Act. 26. 18. The Sanctification which follows Justification doth not import that there 's no Calling before nor that begun habitual Holiness is not infused in Vocation But I would ask 1. Q. What kind of Faith is that by which we are justified if there be no Work of the Spirit on the Heart Is it a vital Act before Life Is it the Faith of God's Elect when it proceeds from an unregenerate Heart Is it an Act of an enlighten'd Mind before the Mind be enlighten'd or Can they see Christ before their Eye be opened Is it an Act of the Will before the Will be at all determined by Grace Is it a receiving of Christ while the Heart is yet under an utter aversion to him Is it a renouncing of all for Christ whilst the byass of the Heart is against Christ and for other things above him and against him Do we believe before we are made a willing People Can it be an Effect of Infinite Power and make no change in the principle of our Actings Or can that Principle be and yet have place neither in Understanding or Will It 's true as they describe Faith a man may be Evangelically ungodly and yet believe because it 's a Faith common to the most prophane who perswade themselves all is safe though Destruction is near and this while they hate and reject Christ with their whole Heart How can it be a Faith unfeâ—…gned while Villany and Hypocrisie reign in the Soul Or be adapted to such great Operations whilst in its whole Essence there is nothing which argues the least alteration on the Soul or operation of the Holy Spirit Here 's the Faith of a dead Soul of an unregenerate Soul of an unconverted Soul and by such a Faith we are justified they say But 2. Q. How dare these men pretend to agree with our Orthodox Divines when they are so plain against them Read the Assemblies lesser Catechism Q. What is Effectual Calling A. Effectual Calling is the Work of God's Spirit whereby convincing us of our Sin and Misery enlightening our Minds in the knowledge of Christ and renewing our Wills he doth perswade and enable us to embrace Iesus Christ freely offered to us in the Gospel Q. What Benefits do they that are effectually called partake of in this Life A. They that are effectually called do in this Life partake of Iustification Adoption Sanctification and the several Benefits which in this Life do either accompany or flow from them Reader is not the Assembly plain that a man is called before he is justified When Justification is a Benefit that the Called and none but they partake of and this Benefit supposeth them effectually called who partake of it let 's next see who are called Is there no change made upon them by effectual Vocation Sure there is and this in order to their embracing Christ which is Believing They are convinced of Sin and Misery their Minds are enlighten'd with the Saving Knowledge of Christ. Their Wills are renewed they are perswaded and enabled to put forth that Act of Faith whereby they embrace Christ. Is here no change Sure it 's a great one in the Understanding and Will too and all this to make a man an Object of Justification And shall these men face us down as if we differ'd from the Assembly Nay do not all our Orthodox plead against the Arminians that there is the infused Habit of Faith before the Act yea and that most Habits are infused at once and included in the vital Principle What heaps of Testimonies could I produce for this Yea is it not our common Principle that Vocation is before Justification Herewith agree the Canons of the Synod of Dort par 1. p. 303. Hooker's Effect Calling p. 344 345. Mr. C. saith p. 123. Hence Justification is set after Vocation and therefore after Faith because Faith is wrought in Vocation Norton p. 260 261 263. Union in order of Nature followeth Vocation p. 291. So also Ball of Cov. p. 334 339. See how Mr. Rutherford exposeth this Error p. 131. and p. 111 112. he sets down this as the Gospel-Order 1. The Sinner dead in Sin a Son of Wrath 2. a Walker after the Errours of this World 3. The Gospel of Free Grace is preached to the Dead the elect Heirs of Wrath c. 4. The Law and Curses of it preached with the Gospel lest they despair to humble them 5. The Sinner legally humbled Rom. 7. 11. with a half hope of Mercy prepared for Christ c. 6. The stony Heart of meer Grace removed in the same moment a new Heart put in him or the Habit of Sanctification put in him 7. In the same moment the Soul believeth in him that justifieth the Ungodly 8. In the same moment God for Christ's sake of meer Grace justifieth the believing Sinner Is not here a new Heart in order of Nature before Faith and that Faith before Justification tho' not in time Mr. C. p. 22. When I had affirmed that in Adam's Law Life was promised to sinless Obedience c. and that Salvation is now impossible by that Law but that God in the Gospel promiseth Blessings on lower Terms viz. unfeigned Faith c. Mr. C. answers To talk of any obedience to that Law besides sinless in respect of that Law in its preceptive part is nonsence for sinful Obedience which you are going to plead for is Disobedience And p. 26. I roundly assert that no Law of God with a Sanction of Life and Death upon performance or non-performance of Obedience doth admit of the least imperfection in the said Obedience He oft speaks in this manner whence I think this is his Principle That God hath not promised any Benefit for Christ's sake upon any terms short of perfect Obedience and sincere Faith Love and Holiness because imperfect are formally downright Disobedience or Sin which is the same Rep. 1. I grant sincere Faith and Holiness be imperfect as to the preceptive part of Adam's Law 2. I grant that nothing imperfect can be a meritorious Righteousness
for which we are justified c. But yet I wonder 1. that any man dare say that God hath promised no beneficial Effects of Christ's Merits upon any Terms short of Perfection tho' not for them as the meriting Cause Ioh. 13. 17. If ye know these things happy are ye if ye do them Mat. 8. 13 15. If ye forgive c. Mar. 11. 25. If we confess our sins 1 Ioh. 1. 9. He is just to forgive Rom. 10. 9. If confess with thy mouth and believe with thy heart thou shalt be saved What 's Repentance unto Life c It seems the meaning of these words is If thou confess and art sinlesly perfect God will forgive Or else tho' I promise thus yet I mean that it 's all as one whether thou confess or not believe or not repent or not it shall make no difference in thy Interest in the promised Forgiveness 2. It 's as strange that the most sincere Action or Grace is Disobedience or Sin because it is imperfect Iniquity cleaves to them but are they therefore Iniquity Is there no Gospel mitigation so as to admit sincere Grace to be true Grace tho' it be not perfect Grace It seems the Saints have weaker Vices but no Graces their Duties are something less Sins but no obediential Acts their Love is an abated Hatred but not truly Love they are meer Dung only they do not smell so strong Is not this to spit in the Face of the most of the Bible It speaks oft of an inherent Righteousness true Graces real Godliness and good Fruits it praiseth Saints for these but it seems we perswade People only to Disobedience when we call them to believe and they try themselves by their Sins when they try themselves by marks of Sanctification and there 's no specifick difference between the best and worst action they do all is Disobedience and but Disobedience 3. And where 's the strength of what is so roundly affirmed viz. No Law of God with a Sanction admits of the least Imperfection in the said Obedience Then if the Gospel as including Adam's Precepts commands Perfection it cannot forgive any Imperfection if it do not abate the Rule of Duty it cannot confer any degree of its promised Mercy But Sir you confound the extent of the Precept with that degree of Obedience to it which is made the Condition of its promised Benefit May not a humane Law command many things and yet confine its Sanction to one part yea and vary its Threaâ—…s or Promises by many different circumstances in the Offenders or Obeyers Doth he indeed think that whereever God enjoyns Duties he denounceth his Threatning to all degrees of neglect of what he makes a Duty or that it ceaseth to be a Duty at all if the Sanction reach not every degree of omission Mar. 16. 16. He that believeth and is baptized shall be saved Is not it a Duty here to be baptized Yes sure But shall none be saved if they are not baptized thô they do believe The Sanction then falls not on all the Precept or none of the Unbaptized can be saved The unsoundness of this Principle will appear to thee in most practical Books thou readest and the Orthodox are positive in the contrary What more common than the difference between legal and evangelical Obedience It 's stated by Sedgwick on the Cov. p. 652. Dr. Iacomb Rom. 8. p. 23. Rutherford Ant. p. 8. Davenant on Colos. p. 17. Ames spends a Chapter to prove against Bellarmin that our Good Works are not Sins quoad essentiam Mr. C's Father p. 130. Neither is that Obedience which is required of Believers a strict and exact conformity to the Law as it doth in it self require and demand a legal Obedience but evangelical Obedience which stands in the desire resolution and endeavour to obey God's revealed Will. And p. 222. saith The imperfect Good Works that are done by the Faithful are accounted Righteousness or as Mr. Calvin saith are accounted for Righteousness they being dipped in the Blood of Christ i. e. they are accounted righteous actions and so the Faithful shall be judged according to their Good Works thô not saved for them Dr. Owens p. 72. God hath abolished the Covenant of Works by substituting a new one in the room of it because it could not expiate Sin nor could approve of such an Obedience as poor sanctified Sinners were able to yield unto God for it requires Perfection when the best they can attain to in this Life is only Sincerity c. and in this Covenant God hath provided for the acceptance of sincere tho' imperfect Obedience which the Law had no respect to Mr. C. p. 23. Christ our Redeemer gives Commands and exerts a Kiâ—…gly Power in Government of his Church and hath Iudgment committed to him but these are not the Gospel-Conditions of Life unto Sinners propounded in the Gospel God doth not require Obedience to the Laws of Christ in his Church as foederal Conditions of Eternal Life Such Obedience is part of the Life promised c. Repl. Not to expose the Passages before this as if because the Gospel in a large sence includes all the moral Precepts therefore taken in a strict sence it makes all those Precepts and perfect Obedience to them the Condition of its peculiar Benefits and as if Christ's Law did not bind a person morally impotent and that Men must be first pardoned before they are obliged to submit to Christ and that there is no difference between such a tast of Pardoning Mercy as assures us we shall have Pardon on Gospel-Terms and our actually having that Pardon before those Terms be yielded to At this rate he reasons throughout his Book but I mind greater things than the discovery of his Weakness therefore to his Principle I answer He gives Christ as Redeemer a poor Kingdom it 's a Kingly Power but it 's of a low sort 1. It s extent is small it 's bounded within his Church it seems then he hath no Authority over them that are without no not to command them to be Church-Members I thought tho' he be acknowledged King by his Church yet his Laws bind much farther I am sure he damns others for disobeying him But 2. by these words He is not such a King as can make Laws in his very Church He exerts a Kingly Power in governing of his Church This is distinguished by Mr. C. from giving Commands The sound of this Passage is He gives Commands as an Officer acting not in a proper Legislation 3. Allow what he prescribes to be His Laws in any sence yet there 's no Salvation depends upon obeying them Nothing He requires yea by his Revealed Gospel are any Conditions of Life He came to purchase Salvation but he hath no Authority to enjoyn the Terms of it Whereas I read that for this end he died that he might be Lord of the dead and of the living
a man's Humanity is 3. Nay had Mr. B. spoken of the essential necessity of these to the obtaining Salvation yet Mr. C. hath made him speak very orthodoxly for p. 22. Mr. C. saith When once a Transgressor is sentenced by the Law he falls into the hands of Prerogative and the Prince may do with him what he pleaseth God also might have put Repentance into the Conditions of the Law of Works at first and said if thou dost not eat or repent of thy eating thou shalt have thy Reward Now if as he saith Prerogative could save fallen Man if God pleased and what way He pleased nay that it was not inconsistent with Gods Nature to have made Repentance a Condition of Reward to sinning Man in the first Law without the interposal of Christ's Satisfaction then Mr. B's words are plain so that we can prove that it is inconsistent with God's Perfections to save a man that finally hates him and is utterly void of all Holiness And sure if as Mr. C. saith Christ's Satisfaction was not absolutely necessary to Salvation Faith in Christ would have been less necessary I am in Duty bound to resent that treatment the memory of this great Blessing of the Nation meets with What could be more slightly mention'd of any Fellow than he took his leave of us or more falsly than he was a Iugler tho' I more so Were his Enemies as free from crafty Tricks Falshood and Selfishness as he was a publick Good would be more intended and the power of Religion receive a greater Testimony There be of them that say publickly Mr. B. is in Hell I confess I am not in all things of the same Judgment with this great Divine nevertheless I must say no man I ever knew expressed so much of God's Image as consisting in Light Holiness and Love many Thousands bless God for his Labours which are so adapted to promote Christ indeed and not an empty Name of him and I fear not to declare my assurance that his Name will flourish when the Antinomian Eâ—…siasts shall fail to impose on the World by their Calumnies Non-sence and abusive Pretexts of Free Grace Mr. C. p. 24. I never thought God gave a Rule to fin by P. 28. To determine Rules of Sin and Misery is to make the Gospel to approve of Sin and Misery and its great design is to send men to Hell Take your way of expression in what sence you please it 's so unscholar-like that a School-boy should be whipt for it Rep. Yet God hath given a â—…ule to abstain from Sin by Doth not the Precept determine the nature and measure of Omissions and the prohibition fix what are Sins of Commission We say even rectum is norma sui obliqui I fear he knows not what a Rule is or he would see it 's as applicable to Sin as to Duty for it alike adjusteth what both are But let Turretin share in my Correction for saying â—…ex justi â—…njusti regula The Law is a Rule of what is just and unjust Altiâ—…gius shall have a â—…ash Regula recti obliqui index It 's well if Paul escape I bad not known Sin but by the Law Rom. 7. 7. I had not known Lust except the Law had said Thou shalt not covet Yea and a Rule of Misery is not less proper Is not a Rule as to the dâ—…bitum poenae an authoritative constitution of what 's due to us in a way of Punishment Doth not the Rule determine what the kind duration and degrees of Misery shall be and on whom it shall fall Is not norma judicii a Rule of Judgment as well related to Condemnation as Absolution I shall next vindicate my self from Mr. C's Charge as if I did misrepresent Dr. Crisp. Mr. C. you say Dr. C. affirms Sin can do no hurt A. He saith it very oft and frequently attempts to prove it C. You would have men understand that no person in Christ need fear to commit Sin A That 's upon the account of any harm they shall receive by it and that will go a great way with mâ—…st C. But you would have them think that we mean Sin in its abstract nature is good A. I never designed that in any words cited cut of him for he saith Sin is a Lyon there 's its nature c. he saith it's a dead Lyon there 's its calmness and because it 's dead it 's not to be feared it had a Terror and Fearfulness that 's its Nature Christ hath drank it all up there 's its hâ—…rmlesness It 's a Traytor that 's its Nature it 's bound hand and foot there 's its inability to Haâ—…m C. Dr. Crisp renders Sin innocent that 's your Expression p. 198. A. My Expression is he had said much to render Sin innocent to the Elect that 's not to make it good 〈◊〉 then it would be so to all as well as the Elect but he hath said too much to maâ—…e it harmless to the Elect. C. He declares plainly the hurt he means is only the penal Effects of sin A He saith not so and yet those are the most of the Hurt that comes for Sin C. He declares he speaks this not to encourage to sin A. But doth it not more strongly encourage to Sin to assure men there will come no hurt by Sin C. He speaks of the sins of Believers A. He might say it of all the Elect for their Sins are no more theirs any time than when they are Believers It seems then you grant that Believers Sins can do them no hurt C. He speaks not of sins to be committed these ought to be looked on as most odious A. But not dangerous But they are not Sins before committed and pray whose Sins hurt them before they are committed C. No real hurt A. Imaginary hurt is innocent if the Fancy be sound C. He speaks it only upon the account of some poor distressed Consciences whose sins lay much upon them A. And must these be eased with lying Pillows But pray consult his own words He begins p. 509. Well what are the things we should not be afraid of Perhaps I shall pitch upon things People are much afraid of I must tell you the People of God they need not be afraid of their Sins I do not say we must not be afraid to sin but they need not be afraid of their Sins there is no Sin they commit can possibly do them any hurt therefore as they cannot hurt them so there is no cause of fear in their Sins they have committed Obj. Some will say this is strange all the Evils in the World that come they grow from the sinfulness of men if a man may be afraid of any thing he should be afraid of Sin I answer It 's true Sin naturally is a root bringing all manner of evil Fruit but yet I say whatever Sin in its own nature ' brings forth yet the Sins of Gods People they that
have God for their own God which with him the vilest if Elect have their Sins can do them no hurt at all and in that regard there is no cause of fear from any of their Sins that ever they have committed Beloved I conceive this may seem harsh to some Spirits especially to such as misconceive the drift at which I aim which is not to encourage any one unto Sin but to ease the Consciences of the distressed I desire you to resolve with your selves this one thing and I beseech you kick not against the Truth There is not one sin nor all the sins together of any one Believer that can possibly do that Believer any hurt real hurt I mean and therefore he ought not to be afraid of them I will make it appear And goes on for five Pages to prove it Now Reader can this one line make all the rest safe There is no more said by him it 's in a Doctrinal way stated and not in a use to wounded Consciences He oft says it elsewhere without so much as this and he saith this to avoid the Odium not to guide his Discourse and it 's no other than if a man were proving a quarter of an hour â—…o a whole company very apt to drink poysoned Wine if this Poyson be drank it will do no harm to them that drink it but yet should once say I prove this all this while but it 's for the sake of them that have drank the Poyson but not to encourage you to drink the Poyson yet be you all assured that when it 's drank it cannot harm you more than them C. It 's to evince the damning nature of sin is taken away A. But that 's a gross Error thô Pardon will prevent its effects Yet hear D. C's own words p. 511. No you will say no condemnation in Hell but yet as there is remainders of Sin in Gods own People so there will some Evil or other fall upon the commission of Sin Mark c. and in many words answers it Now sin is condemned to the Believer it can do no hurt at all to him for what hurt can that do which is carried into the Land of Forgetfulness and this he oft affirms was when Christ died Reader I 'll tell thee on what Principles Dr. Crisp affirms that Sin can do no hurt Take his words 1. God hath no more to lay to the charge of such a person Elect thô a Murtherer than he hath to lay to the charge of a Saint in Glory p. 364. and the Lord hath not one Sin to charge on an elect person from the first moment of conception to the last moment of Life 2. A man doth sin against God God reckons not his Sin to be his he reckons it to be Christs therefore he cannot reckon it his see p. 270. Except God will be offended where there is no Cause to be offended he will not be offended with a Believer because he doth not find the Sin of the Believer to be the Believer's own Sin but he finds it to be the Sin of Christ p. 15. Now Reader judge how vain Mr. C's Excuses be and how injurious his Censures What Mr. C. p. 15. pleads for Dr. Crisp's saying that Graces and Holiness cannot do us the least good is as vain and false viz. that he is only against setting them in the place of Christ for he reckons they are put in Christ's place thô they be affirmed but as Means or Conditions antecedently necessary by divine appointment to obtain any Blessings for the sake of Christs Merits His Principles are 1. That Faith is not so much as the Instrument by which we are united to Christ or justified p. 616. 2. That Christ brings us all good things when we are ungodly and so it 's in vain to do any thing to obtain these p. 41 42. yea that we had a full Title before we are born 3. He saith p. 45 46. It 's a received Conceit among many that our Obedience is the way to Heaven and thô it be not say they the cause of reigning yet it is via ad regnum the way to the Kingdom But all this Sanctification is not a jot the way of that justified person unto Heaven 4. Salvation is not the End of any good work we do 5. No Believer should have the least thought in his Heart of promoting or advancing himself or any end of his own by doing what he doth Consider these with many such and what good can Faith or Holiness do us See my Book c. 13 14. Read the Preface to Mr. Flavel's Blow at the Root which Mr. Mather subscribed Reader distinguish 1. between the Righteousness for which we are justified and the way of applying it to us 2. between a Law by which Christ's Merits are applied and that Obedience whereto is our meriting Righteousness 3. between the Precepts included in the Gospel taken in a large sence and what are its proper Conditions 4. Free Grace as it gives Faith and Pardon and as it 's a Liberty to condemn the Believer and justifie the Unbeliever 5. between the Promises of Grace and Promises to Grace 6. The Gospel as a means to quicken us and as a Charter of Benefits and thou wilt Answer Mr. C's Arguments FINIS The Reasons of my Sermon at P. H. above a year since Why I printed my Book about six months since Vulgar Objections against my Book answered The History thereof is worth the buying Mr. Parkhurst lately reprinted it Part of the Controversie between Mr. C. and me stated which appears fully in his Principles as in the following Book The Method Election asserted The Law not abrogated Christ's Righteousness the sole meritorious Cause or material Righteousness in Iustification and it is applied to Believers Gospel-Conditions not the Righteousness for which we are justified nor of the same nature as legal Works Gospel-Conditions no way meritorious of Iustification or Salvation nor other workingconditions but a meer conformity to the Gospel way of receiving the Gifts of Christ. A moral specifick difference between true Grace and meer moral Endowments The First Grace absolutely given Christs Righteousness is imputed Iustified by Faith before Works Gospel â—…ons no 〈◊〉 of Iustification Iustification by Faith alone as the 〈◊〉 Receiving Condition All Elect Believers shall persevere Christ not opposed but exâ—…ted Free Grace honour'd and not oppos'd Holiness not compared with Christ nor Works sâ—…t in 〈◊〉 place The 〈◊〉 of the Eleâ—… â—…f God be considered as meer Proprietor The state of fallen Men as GOD is considered a paternal Ruler A plain account of my Iudgment by Questions and Answers Popish 〈◊〉 〈◊〉 Arminian Iustification as our Divines state it Mr. C's first Principle Mr. C's 2d Principle Mr. C's 3d Principle The word Law of Grace same as the Covenant How for a new Law and yet no new Gospel Heb. 11. 4 6. Gen. 4. 7 11. How the Gospel is not a Law How the Gospel is