price is considerable Now that the Scripture mentioneth some given to Christ that in distinction from others is clear Ioh. 17 2. that he should give eternal life to as many as thou hast given him So vers 12. Those that thou gavest we I have keept and none of them are lost c. So Ioh. 6 37. All that the Father hath given me shall come unto me vers 40. And this is the Fathers will that hath sent me that of all which he hath given me I should lose nothing Joh. 17 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all thine are mine mine are thine and I am glorified in them 11. Father keep through thine own name those whom thou hast given me 24. Father I will that they also whom thou hast given me be with me where I am c. Whence we see that Christ had no charge of the rest was under no tye to save them nor would be so much as pray for them but as for the given ones Joh. 10. called his sheep for these he laid downe his life prayed and for these was â—e to give an account nay which is more these had a special Interest in God's heart affection were thereupon given to Christ. They were the Father's given of the Father to the Son and so fully discriminated from all the rest and both Father Son stand engadged to carry these thorow unto salvation all which considered it is most plaine that the Redemption was Particular Actual conforme to the Undertaking Transaction Nay 4. If we will consider the fountaine love from whence the sending of Christ came we will see how unreasonable it is to imagine an Universal meer Possible Redemption as the proper end effect of Christ's death merites It is said Ioh. 3 16. A place which our Universalists look upon as most favourable for them that God so loved the world that he gave his only begotten Son that all beleevers in him might have eternal life This love is held forth as unparallelable a love greater than which cannot be conceived a love demonstrated by the greatest effect imaginable sending giving his only begotten to give his life a ransome to die for sinners and it must be contrary to all reason to imagine that all this was to procure a Redemption by which it was possible that not one man should be Actually Redeemed Christ himself saith Joh. 15 13. greater love hath no man thaâ— this that a man lay down his life for his friends See also Rom. 5 8. And shall we think that the effect of all this Non-such Love both of the Father of the Son was only a Possible Salvation and Redemption and that all this love should be outed and possibly not one man saved Either the Lord knew that some would get good by this fruite of wonderful love or not then he was not omniscient and then the Father gave his Son the Son came both were the effect of the greatest love imaginable yet neither of them knew that any one soul should be saved for all that If he knew that they would get good by it either by themselves alone without his Grace or not If the first why would he send his Son to die why would Christ come to die for such as they saw would never have a will to be saved by his death If the last be said then seing the greatest expression of of love was to send his Son in the Son to come die how can we think that that was for all when the grace to improve that death profite by it was not designed for all Sayeth not Paul Rom. 8 32. He that spared not his owne Son but delivered him up for us all how shall not with him also freely give us all things Importing that that was Impossible Shall we imagine that that is the greatest love which is common to all is not able to effectuate the salvation of those upon whom it is set and how can this be that the greatest effect of this greatest love shall be common to all smaller effects not common also See also 1. Ioh. 4 9 10 11. where this speciall love by which Christ was sent is made peculiar unto beleevers for Iohn is speaking of none else So is this love peculiarly terminated on Christ's Wife Church Ephes. 5 26 26. hath gracious saving effects Gal. 2 20. Tit. 3 4 5 6 7. Ephes. 2 4 5 6. Rom. 8 36 37. 2. Thes. 2 16 17. Revel 1 5 6. Beside that this love is mentioned as an Old Everlasting Unchangable Love Ier. 31 3. Ephes. 1 3 4. Rom. 9 11. Ioh. 13 1. Zeph. 3 17. And is all this nothing but a General Common thing that cannot save one soul if Lord Freewil do not consent of his own accord Moreover 5. if we consider the ends assigned to the Death of Christ mentioned in Scripture we shall see that it was some other thing than a meer Possible Delivery Redemption common to all mankinde Mat. 8 11. He came to save that which was lost and not to make their salvation meerly possible for if that were all Christs argument should have had no strength So 1. Tim. 1 15. Iesus Christ came into the world to save sinner if it were a meer possibility that might never take effect how should this faithful saying be worthy of all acception So Luk. 19 10 where the matter is exemplified in Zaccheus Mat. 1 21. the reason of the name Iesus given to the Redeemer is because he shall save his people from their sinnes that is Actually Really and not Potentially or Possibly only and this cannot be meaned of all for he saveth not the Reprobat from their sins at least not from the sin of unbeleef by the confession of Adversaries But here no sin is excepted and therefore is his death restricted to his people whom he saveth from all their sinnes Heb. 2 14 15. there is another end of his death mentioned viz. that he might destroy him that had the power of death that is the devil and deliver them who through fear of death were all their life time subject to bondage This was no meer Possible Deliverance but Actual Effectual and it was not common to all for it is restricted to his Brethren vers 11 12 17. and to sones 13. to the children which God gave him vers 13 14. to the Seed of Abraham vers 16. and againe vers 17. wherefore in all things it behoved him to be make like unto his brithren that he might be a Merciful Faithfull High Priest in things pertaining to God to make reconciliation for the people Behoved Christ to be a Merciful Faithful High Priest in things pertaining to God only to make a Possible Reconciliation whereby it might be that not
abstracto i. e. without the receiving subject thereof in concreto i. e. together with the beleever The first which signifieth Remission of sins and Righteousness to Acceptation prepared though not yet conferred upon the Elect he saith hath a being before Faith and so the object is before the act though the ather be after faith But I conceive there is no great necessitie of this for answering of the argument if any should propose it to evince justification before faith and Bellarm. adduceth it not to this end as we saw for I see no ground to assert justification to be the object of justifying faith as if in order to justification we were called to beleeve that we are justified and that our sins are pardoned as was said above And as for this justification considered in the abstract which is said to have a being not only in the Purpose of God but also in the Covenant between the Father the Mediator in the Purchase of Christ not only is it not called justification in Scripture but also in so far as it is the object of faith as all other revealed truthes are it is of the elect in general and not of this or that particular person so that though justifying faith may beleeve that God Purposed Christ Purchased the Covenant of Redemption did expresly containe the justification of the Elect yet it doth not beleeve in order to the mans justification that he in particular so was justified either in the Purpose of God or in the Purchase of Christ or in the Covenant betwixt Iehovah the Mediator nor is this Faith called for because this object is not a revealed truth Yet this same justifying Faith is of that Nature as to produce afterward reflecting acts whereby the man may see his own justification be perswaded of it in truth hence also be perswaded that the Lord Purposed to justifie him in particular that Christ Purchased his justification in particular and that it was an article of the Covenant of Redemption that he in particular should be justified 2. While it is said That the just liveth by faith we see that faith is the way whereby persons come actually to live the life of justification and hence it can not it self be the matter of their life What interest properly faith hath in this affaire must be debated afterward to wit whether it be properly imputed as the matter of our Righteousness or only be to be considered as an Instrument or as a Condition how so 3. We see That this living by Faith proveth that there is no justification by works in the sight of God whence it is manifest that faith here cannot be considered as a work of the Law or as a duty enjoined by the Law or under any such consideration 2 That works have no interest as a cause or condition with Faith in justification 3 That the life of justification as to its continnation is by faith and by faith as opposite to works for the just or the man already justified liveth by faith This being also questioned we will have occasion to speak more to it afterward 4. While it is said the just liveth by faith it is considerable That this faith in its kinde and not in such or such measure is here said to be the meane whereby persons come to live the life of justification So that this true Faith how weak so ever is the only mean of interessing a soul in this privilege of justification This will give occasion to speak of the object of this justifying faith which will help to cleare the nature of it Our larger Catechisme qu. 72. giveth us such a definition or description of justifying faith that may satisfy us as to most of these difficulties The answere is this justifying faith is a saving grace Heb. 10 39. wrought in the heart of a sinner by the Spirit 2 Cor. 4 13. Ephes. 1 17 18 19. word of God Rom. 10 14 17. whereby he being convinced of his sin misery of the disability in himself all other creatures to recover him out of his lost condition Act. 2 37. 16 30. Ioh. 16 8 9. Rom. 5 6. Eph. 2 1. Act. 4 12. not only assenteth to the truth of the promise of the Gosspel Ephes. 1 13. but receiveth resteth upon Christ and his Righteousness therein hold forth for pardon of sin Ioh. 1 12. Act. 16 31. 10 43. for the accepting and accounting of his person Righteous in the sight of God for salvation Phil. 3 9. Act. 15 11. And this question is none of these particulars wherein Mr. Baxter in his Confess desireth to dissent from the said Catechisme as the next Question is as we shall hear We may hence take notice of these particulars concerning this faith ' whereby it may be known distinguished from what some may mistake for it 1. As to its nature kinde it is saving for all such as have this grace of justifying faith are in the sure way of salvation whatever faith persons may have if they have not this they are not in the sure path of life There is a faith of miracles both Active Passive as we may say that is a faith to do miracles and a faith to receive miracles wrought upon them The first was that which the Apostles had and others who wrought Miracles and is to be understood Mat. 17 20 21. Luk. 17 6. The other is that which some of those had who received miraculous cures as the woman Mal. 9 21 21. and that Man who cried out I beleeve help mine unbeleefe Mark 9 24. and the man of lystra Act. 14 9. and others This in it self considered is not a saving grace Iudas had this faith whereby he cast our devils and had commission to work miracles with the rest Mat. 10 8. Luk. 9 1 6 10. So also the Seventy disciples Luk. 10 9 17 19. And how great a privilege so ever this was yet Christ told them vers 20. that it was a far greater matter and much greater ground of joy to have their names written in heaven whereby he giveth us also to understand that these are distinct different from other and also separable Many saith Christ Mat. 7 22 23. will say to me in that day Lord Lord have we not prophesied in thy name in thy name have cast out devils in thy name have done many wonderful works And then will I professe unto them I never knew you depart from me ye that work iniquity And it is of this Faith that Paul speaketh 1. Cor. 13 2. though I have all faith so that I could remove mountains and have no charity I am nothing Importing that this Faith may be where there is no saving Christian Love There is an Historiâ—al faith that is a beleeving not only of the histories recorded in the word of God but of the whole Revelation of God's minde there yet only
are free of this charge 2. saith he If it meane that faith is the condition of justification as it receiveth Christ's Righteousness only it hath either one or two falshoods We only say that in order to the obtaining of justification Faith acteth in a peculiar manner on Christ's Righteousness Merites conceive that in this there is neither one nor two falshoods 1. saith he if it mean that faiths receiving act is the formalis ratio conditionis or that it justifieth not quà conditio donationis but qua receptio justitiae Christ it is false Ans. We are not here speaking precisely of the formalis ratio conditionis in such a Philosophical Notion for we say that Faith in order to Justification receiveth Christ's Righteousness that the Lord hath so appointed Let Philosophers break their heads on these rationes formales the qua's quae's we speak of this matter so as every soul concerned may understand it And then saith he 2. that only the Accepting of Righteousness justifieth us that is is the condition of justification is a falshood This he should have proved to have been a falshood but in all this discourse of this we have had nothing like a proof only confident Assertions that in great number But in his Confession pag. 35. where he hath the same discourse for substance he citeth several passages of Scripture on the margine as if they were confirmations of what he saith And yet not one of them cometh home to the point in hand as a short view may discover For Col. 2 6. proveth what we deny not to wit that Beleevers receive Christ Jesus the Lord We have shown above that whole Christ belongeth to the Object of Faith that is Justifying but we are here speaking of the special acting of that faith in order to Justification Psal. 2 12. only proveth that such shall perish as do not kisse submit to the Son that kissing submitting unto him is required in order to being saved Mat. 11 28 29. saith that such as would have rest ease that is freedom from sin misery here hereafter must come to Christ take his yoke upon them Learne of him And in order to that particular rest ease had in Justification we say also that they must come to Christ take on his Righâ—eousness which is easie though it seem a yoke to unrenewed Nature Luk. 19 27. Proveth indeed that such as will not have Christ to reigne over them shall perish but doth doth not prove that in order to Justification Christ must be received as a King Rom. 10 9 10. proveth that faith eyeth Christ as raised from the dead by God which respecteth his Death Sacrifice that for a Righteousness in order to the life of Justification which is what we say Mat. 17 5. Mark 9 7. prove what is not denied to wit that it is the will of God that Christ his only beloved Son should be heard obeyed in all things And Ioh. 10 3 4 9 27. only proveth that Christ's sheep know hear his voice And who denieth this Ioh. 12 46 47 48. showeth what benefites beleevers shall receive what shall be fall unbeleevers but touch nor the point now in hand Act. 2 30 33 34 36 38. Proveth that Christ is indeed a King that all such as would be saved must receive him as the exalted King Act. 3 22 23 26. Proveth that he is that Prophet that was spoken of by Moses that he Died Rose againe sent forth the Gospel to the end that poor sinners might be turned from their iniquities But there is nothing here to prove that Faith in its special acting in order to justification receiveth layeth hold on Christ as well as a Prophet as on Christ as a Priest Act. 5 31. saith that Christ is exalted to be a Prince a Saviour for to give Repentance to Israel Remission of sins but what is this to the question now in hand Ioh. 13 35. 15 8. 8 31. sheweth the genius disposition kindly work of his disciples to wit to love one another to bear fruite to continue in his word all which we willingly grant Luk. 14 26 27 33. Evinceth that right coming to Christ is inconsistent with a predominant Love to any terrene thing how neer dear so ever But toucheth not the question now in hand These are all the passages he adduceth there none of them come neer the question CHAP. XXXV Faith is the only Condition on our part of the continuance of justification HAving spoken of Iustification as to its beginning or as to a Beleevers entering into that State of Life having spoken to some Questions for further clearing of the truth We come to speak a word or two of the Continuance of this Privilege State That it is a continueing and permanent State we have seen above The Question then that we have to discuss is Upon what termes Conditions is this State continued or what is it which the Lord requireth in order thereunto or whether any thing more be required of us for continueing this Relation than was at first required to the making of it that is whether Faith alone or Faith together with Works of sincere obedience Mr. Baxter in his Confess p. 47 n. 40. tels us that there is much more goeth to the continuing consummating our Iustification then doth at first to justifie us as to the condition on our parts to be performed to that end This Continueing of our State of Iustification Not-losing of it he maketh one the same and that which he requireth as necessary unto the Not-losing or Continueing of this State he maketh to be Sincere obedience many particular materials of that obedience as to be humble to forgive others to confess Christ suffer for him if called to it That we may know both the State of the difference the Consequence thereof we would premit these things 1. It is readily on all hands granted yeelded unto that there is an Holiness Personal Obedience Conformity to the Law called for at the hands of all Justified persons that are come to age The denial therefore of what Mr. Baxter others that joyn with him do here assert cannot with any shew of reason be loaded with this foule inference that hereby we cry down or lay aside all necessity of Holiness of sincere obedience for we still affirme that the Law is in force obligeth unto obedience and that all such as are justified have received a new frame disposition of soul inclineing them to obedience Yea that they have now both peculiar Obligations unto Holiness and also Advantages Helps thereunto They are his wormanship created in Christ Jesus unto Good Works which God hath before ordained that they should walk in them Ephes. 2 10. 2. Mr. Baxter tels us Confess p. 102. that it
exception upon condition of acceptance as also an offer of Faith Repentance Conversion with all the consequences thereof 7. An Universal will in God to call into this Covenant and unto the Participation of the benefites thereof all every man 8. An Universal execution of this will or promulgation of this Gospel or New Covenant unto all every one by common favours benefites bestowed on all whereby all are called to believe in a merciful pardoning God and all have abundance of Mercies Meanes of Recovery of life for the Lord now governeth the world only on termes of grace 9. Upon this followeth an Universal Command to all men to use certaine duties meanes for their Recovery by Faith Repentance 10. An Universal pardon of the first Sin so far at least that no man shall perish for the meer Original sin of Nature alone unless he adde the rejection of grace 11. Hence followeth an Universal Judgment Sentence on all in the great day only according as they have performed the new Gospel Conditions 12. Some also adde an Universal Subjective Grace whereby all are enabled to performe the conditions of the new Covenant 13. Universal proper Fruits Effects of this death whereby all the outward favours that Heathens enjoy are said to be purchased for them by Christ why not also what Devils enjoy Finally 36. This assertion of Universal Redemption layeth the ground of maketh way to a new frame of the Covenant of Grace quite overturning its Nature and transforming it into a new Covenant of Works making it one the same with that as to kinde only to differ as to the change of Conditions to be performed by man for as in the first Covenant Adam was to obtain right to possession of life promised in by for through and upon the account of his fulfilling the Condition of perfect obedience imposed by the Lord so in the New Covenant man is to obtaine acquire to himself a right to possession of the Life promised in by for through upon the account of his performance of the Condition of Faith new obedience now imposed in the Gospel and all the difference is that in stead of perfect obedience to the Law which was the Condition of the first Covenant now Faith sincere Gospel Obedience is made the Condition And thus we can no less he said to be justified by works of the Law or which we do then Adam should have been said to have been so justified had he stood and this justification giveth as great ground of boasting unto man of making the reward of debt not of grace as justification by the first Covenant would have done for though it be said that Christ hath made satisfaction to justice for the breach of the first Law thereby purchased to all upon Condition Justification Salvation yet this removeth not the difficulty for what is purchased by Christ's death is made Universal Common to all and so can be nothing according to our Adversaries but a putting of all men in statu quo prius in case to run obtaine the prize for themselves as God's absolute free love put Adam in that Condition at first Christ's death though thereby as they say he purchased the New Covenant which with them is the chiefe if not the only effect fruit of his Death Merites can be no more than a very remote ground of Right to Life Salvation unto any person for it is made Universal Common to all so that all have equal share therein advantage thereby man himself by performing the new Conditions only making the difference so that the immediat ground of the Right to life which any have is their own Faith Obedience or performance of the New Covenant-conditions Whereby it is manifest that as to our Particular and Immediat Right to Happiness we are to plead our own works lean to them as our ground whereupon we may stand appear before God's Tribunal and upon the account thereof plead for the crown as our due debt having now run for it performed the Condition agreed upon and so sing praises to our selves in stead of singing praises to our Redeemer Hence the Righteousness wherein we must appear before God is not the Righteousness of Christ but our own for the Righteousness of Christ say they is only imputed in regard of its effects whereof the new Covenant is the All or the Chiefe and so that doth not become the Righteousness of any man nor can be said to be imputed to any man properly which also they assert but his own Faith is only imputed properly which also they plead for as his Righteousness not as a Way Medium or Methode of Gospel-Righteousness especially when Gospel-Obedience is adjoyned The Righteousness of Christ being thereby only accounted to be imputed in that it hath procured that our own Gospel Righteousness Faith new Obedience shall be imputed to us as our Immediat Righteousness the ground of our Right to Glory What accord is betwixt this frame of the Covenant of Grace that way of justification held forth by Socinians Arminians Papists the learned will easily see and how contrary it is to the Covenant of Grace held forth in the Gospel hitherto professed maintained by the orthodox every one acquainted therewith cannot be ignorant it is obvious how opposite this is unto what the Apostle saith Phil. 3 8 9. yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith And Tit. 3 5 6 7. Not by works of Righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour that being justified by his grace we should be made heâ—rs according to the hope of eternal life And Rom. 3 20 21 22 24. Therefore by the deeds of the Law there shall no flesh be justified but now the Righteousness of God without the Law is manifest even the Righteousness of God which is by Faith of Iesus Christ unto all and upon all them that believe being justified freely by his grace through the Redemption that is in Iesus Christ. And many other places It is no less clear how hereby the true nature of justifying faith and Gospel Obedience is perverted withall how dangerous this is if put into practice or if men act live accordingly every serious exercised Christian knoweth FINIS The Contents of the Chapters CHAP. I. THE Introduction to the Work and the Text Gal 3.