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Neonomianism
Unmask'd
Dan.
Williams
Gospel-Truth
Stated
and
Vindicated
Athenian
Clubb
As many as are of the Works of the Law are under a Curse , Gal. 3.10 .
And the Law is not of Faith , Ver. 12.
Christ is the End of the Law for Righteousness to every one that believeth , Rom. 10.4 .
ISAAC
CHAVNCY
J.
Harris
Another
Gospel
not
another
Gospel
Gal.
1.
other
Gospel
on
the
pl.
v.
9.
If
any
Man
preach
any
other
Gospel
unto
you
than
that
you
have
received
,
let
him
be
accursed
.
Justification
by
Faith
without
the
Works
of
a
Law
:
And
that
a
Law
is
not
of
Faith
in
the
Point
of
Justification
,
2
Cor.
2.17
Jun.
Beza
Corrupt
the
Word
of
God
We
are
of
those
who
Preach
the
Word
of
God
,
in
Sincerity
declare
unto
you
all
the
Counsel
of
God
,
2
Cor.
4.2
I
marvel
you
should
be
so
soon
removed
from
him
that
called
you
into
the
Grace
of
Christ
unto
another
Gospel
:
Gal.
3.1
Justified
by
a
Law
fallen
from
Grace
He
withstood
him
to
the
Face
,
plaid
the
Hypocrites
ch.
2.16
eat
with
the
Gentiles
we
have
believed
on
Christ
,
that
we
might
be
justified
by
the
Faith
of
Christ
,
and
not
by
the
Works
of
a
Law
;
for
by
the
Works
of
a
Law
no
Flesh
living
shall
be
justified
.
stir
up
putting
them
in
remembrance
,
2
New
Law
Old
Law
New
Law
Rectoral
Rule
of
Government
Rule
of
Sin
Ignorant
Setters
up
of
the
Name
of
Christ
and
his
Grace
against
his
Government
.
i.
e.
Antichristian
Tyranny
Horses
,
Dragooners
Land
of
Peace
Swelling
of
Jordan
Neonomian
Asylum
Fan
in
his
Hand
thoroughly
purge
his
Floor
if
any
Man
lay
any
other
Foundation
than
what
is
laid
,
which
is
and
continues
so
to
do
,
his
Root
shall
be
Rottenness
,
and
his
Blossom
go
up
as
Dust
.
Matth.
22.11
Phil.
3.9
Gospel-Truth
Stated
and
Vindicated
I
pray
your
Reasons
The
other
return'd
you
have
given
me
a
Name
,
from
the
Doctrine
of
Free-Grace
,
to
plead
for
and
practise
all
manner
of
Licentiousness
.
Sleid.
com
.
l.
12.
fol.
199.
Sect
of
Libertines
Carnal
Gospellers
circ.
An.
Islebius
Agricola
Interim
.
They
merited
this
Name
of
by
the
loose
Opinions
,
and
looser
Practices
,
against
whom
wrote
several
Books
,
and
with
great
Invectives
in
his
imperfect
,
sincere
,
persevering
Obedience
,
I
am
indeed
of
that
Opinion
,
and
my
Scheme
is
according
thereunto
.
I
say
,
the
Covenant
of
Grace
is
a
conditional
Covenant
,
and
the
Condition
of
it
is
sincere
Obedience
in
Faith
,
and
other
Graces
and
Duties
persevered
in
:
But
I
say
not
that
we
are
Justifyed
by
the
Covenant
of
Works
,
the
Law
of
Innocency
that
is
Abrogated
,
but
that
Christ
hath
in
satisfying
that
Law
merited
another
with
milder
Terms
and
Conditions
,
of
Imperfect
Obedience
It
doth
establish
the
New
Law
,
not
the
Old
;
we
are
for
a
Law
,
and
Justification
by
it
,
tho'
not
for
the
Old
:
For
still
opposeth
the
Law
,
of
Faith
and
the
Works
of
that
Law
to
the
Old
Law
,
The
Law
of
Perfect
Obedience
.
You
must
not
confound
one
with
another
:
That
was
a
Law
of
Perfection
,
this
of
Imperfection
.
I
have
stated
the
difference
between
Truth
and
Error
in
these
matters
.
Gospel-Truth
Stated
and
Vindicated
Truly
it
is
no
more
than
what
it
deserves
,
not
to
say
any
thing
of
the
Author
,
who
I
know
,
how
unworthy
soever
he
thinks
himself
to
be
,
yet
hath
no
greater
Ambition
than
to
remove
Mistakes
from
Men's
Minds
about
Gospel-Truths
,
of
which
there
are
many
,
even
among
honest
well-meaning
Divines
,
(
as
well
as
others
)
who
are
too
much
unstudied
in
these
matters
,
and
therefore
frequently
utter
their
crude
and
undigested
Conceptions
in
the
Pulpit
and
Press
too
,
and
as
he
would
reach
forth
light
to
them
,
so
he
would
be
D.
W
I
was
either
the
Author
,
or
will
personate
him
so
far
as
to
defend
the
Book
,
if
any
one
hath
any
thing
to
say
against
it
.
I
must
confess
,
a
dislike
of
Contention
hath
long
restrained
my
engaging
in
this
Work
.
I
have
been
oft
solicited
to
this
Work
by
many
able
Ministers
.
But
finding
what
Principles
you
are
of
,
I
know
you
are
mistaken
in
many
things
,
which
I
shall
rectifie
you
in
,
if
you
have
Patience
and
Will
to
hearken
to
me
.
Do
but
read
my
Book
,
and
consider
it
well
;
Peace
is
the
Blessing
which
I
chearfully
pursue
,
and
it
with
the
Truth
what
I
propose
in
this
very
Endeavour
.
I
am
convinced
after
many
Prayers
,
and
serious
Thoughts
,
that
the
Revival
of
those
Errors
must
not
only
exclude
that
Ministry
as
Legal
,
which
is
most
apt
in
its
Nature
,
and
by
Christ's
Ordination
to
convert
Souls
,
and
secure
the
Practical
Power
of
Religion
;
but
also
renders
Vnity
among
Christians
a
thing
impossible
.
Scipio
Africanus
Moral
Evil
neither
what
they
say
,
nor
whereof
they
affivm
,
That
whosoever
is
justified
by
a
Law
is
fallen
from
Grace
a
Law
the
Law
That
such
Doctrines
as
are
opposite
to
yours
,
renders
Vnity
among
Christians
a
thing
impossible
.
Every
Sermon
will
be
matter
of
Debate
,
and
mutual
Censures
of
the
severest
kind
will
be
unavodable
,
while
one
side
justly
press
the
Terms
of
the
Gospel
under
its
Promises
and
Threats
,
for
which
they
are
accused
as
Enemies
to
Christ
and
his
Grace
,
i.
e.
earnestly
contended
Works
performed
under
a
Law-Sanction
And
the
other
side
ignorantly
set
up
the
Name
of
Christ
and
Free
Grace
against
the
Government
of
Christ
and
the
Rule
of
Judgement
.
To
do
nothing
out
of
Strife
and
Vain-Glory
,
but
in
lowliness
of
Mind
let
each
esteem
other
better
than
themselves
,
do
ignorantly
set
up
the
Name
of
Christ
.
Justifyed
from
all
things
from
which
we
could
not
be
justifyed
by
the
Law
of
Moses
,
Behold
ye
Despisers
by
our
Works
of
Righteousness
which
we
have
done
,
but
according
to
his
Mercy
Jehovah
our
Righteousness
I
believe
many
Abettors
of
these
Mistakes
are
honestly
zealous
for
the
Honour
of
Free
Grace
,
but
have
not
sufficient
Light
to
see
how
God
hath
provided
for
this
in
his
Rectoral
Distribution
of
Benefits
by
a
Gospel
Rule
.
against
your
new
Law
They
that
are
ignorant
of
God's
Righteousness
,
and
go
about
to
establish
their
own
.
Athenian
Society
Indeed
I
am
bound
to
give
them
a
high
Character
,
because
they
have
given
so
ample
a
Testimony
to
my
Scheme
.
After
their
Learned
Defence
(
that
somebody
took
Care
of
,
that
it
should
be
well
done
)
they
give
me
and
my
Book
this
Character
:
The
Book
is
worth
Perusal
of
all
sorts
of
Persons
for
the
Antidote
which
is
annexed
to
each
Argument
,
and
we
must
deliver
our
Opinions
,
that
Mr.
hath
without
Passion
,
plainly
,
learnedly
and
solidly
established
the
Truth
with
incomparable
Brevity
and
Criticism
,
upon
many
Texts
.
You
may
say
what
you
please
;
you
see
it
passed
the
Judgement
of
those
Wise
,
Learned
,
and
Judicious
Men
,
Divines
and
others
,
that
were
Eyes
to
the
Nation
in
all
Points
of
Difficulty
,
both
in
Policy
,
Law
,
Divinity
,
Matrimony
,
and
something
else
.
to
the
unknown
God
What
do
you
mean
by
that
?
It
's
Impossible
,
I
am
sure
they
give
no
such
ground
of
suspition
by
the
Credit
they
have
given
my
Scheme
.
But
you
say
they
know
not
God
according
to
the
Church
of
Prove
that
Charge
,
we
will
both
fall
together
;
sure
if
you
make
not
that
good
,
I
can't
but
take
you
for
a
wicked
Slanderer
and
Backbiter
of
a
worthy
,
solid
,
learned
Society
of
men
.
Does
the
Scripture
any
where
affirm
an
Election
of
a
determinate
Number
of
men
to
Eternal
Life
and
Happiness
?
Athen.
Merc.
(
I
must
confess
as
Men
to
be
pitied
for
their
Ignorance
:
)
forcing
Mens
Natures
Absolute
Election
Now
your
Servant
Sir
Salvation
of
the
Heathens
There
's
no
other
Name
under
Heaven
given
:
That
if
we
believe
in
God
,
we
believe
vertually
in
Christ
;
I
desire
to
know
what
's
meant
by
a
Vertual
Belief
?
A.
Our
Father
You
are
under
many
mistakes
,
you
neither
understand
those
learned
Mythologists
,
nor
the
Articles
;
for
the
Articles
speak
Old
English
,
and
the
Mythologist
the
New
Divinity
,
but
they
both
mean
the
same
thing
;
for
I
have
subscribed
the
Doctrinal
Articles
,
as
very
tolerable
Divinity
for
those
former
well-meaning
times
;
but
you
know
the
Opinion
of
our
modern
Divines
about
Subscriptions
,
how
far
a
man
may
go
in
those
cases
with
a
safe
Conscience
.
N.
E.
New
England
I
have
in
nothing
misrepresented
Dr.
's
Opinion
,
nor
mistaken
his
Sence
.
It
bid
fair
to
Overthrow
Church
and
State
in
and
by
its
Stroke
at
the
Vitals
of
Religion
,
it
alarum'd
most
Pulpits
in
Many
of
our
ablest
Pens
were
engaged
against
those
Errors
,
as
Mr.
Provincial
Synod
To
the
Grief
of
such
as
perceive
the
Tendency
of
those
Principles
,
we
are
engaged
in
a
new
Opposition
.
I
believe
many
Abettors
of
those
Notions
have
Grace
to
preserve
their
Minds
and
Practices
from
their
Influence
:
But
they
ought
to
consider
the
Generality
of
Mankind
have
no
such
Antidote
;
and
themselves
need
not
to
fortifie
their
own
Temptations
,
nor
lose
the
Defence
which
the
Wisdom
of
God
hath
provided
against
Remisness
in
Duty
,
and
sinful
Back
sliding
.
upright
in
heart
i.
e.
Who
can
wonder
at
the
Security
of
Sinners
,
the
mistaking
the
Motions
of
sensible
Passion
for
Conversion
,
and
the
general
Abatement
of
exact
and
humble
walking
,
when
so
many
affirm
Sins
are
not
to
be
feared
as
doing
any
hurt
,
even
when
the
most
flagirious
are
committed
;
Graces
and
Holiness
can't
do
us
the
least
Good
:
God
hath
no
more
to
lay
to
the
Charge
of
the
wickedest
Man
if
he
be
elected
,
than
he
hath
to
lay
to
the
Charge
of
a
Saint
in
Glory
.
The
Elect
are
not
governed
by
Hope
or
Fear
;
for
the
Laws
of
Christ
have
no
Promises
nor
Threats
to
rule
them
by
,
nor
are
they
under
the
Impressions
of
Rewards
or
Punishments
as
Motives
to
Duty
,
or
Preservatives
against
Sin
.
As
for
this
great
Flourish
,
it
's
but
like
's
brandishing
his
Sword
against
a
Windmill
.
Fortiter
calumniari
aliquid
adhaerebit
apud
Aeschium
Out
of
the
abundance
of
the
Heart
the
Mouth
speaketh
,
Security
in
Sin
it
causes
the
mistaking
the
Motions
of
sensible
Passions
for
Conversion
.
the
general
Abatement
of
an
exact
and
humble
walking
.
affirm
such
and
such
things
In
this
present
Testimony
to
the
Truth
of
the
Gospel
,
I
have
studyed
Plainness
D.
W.
and
to
that
end
oft
repeated
the
same
things
in
my
Concessions
,
to
prevent
the
Mistakes
of
the
less
Intelligent
,
tho'
I
could
not
think
it
fit
to
insist
anew
upon
all
.
Our
Testimony
among
you
was
believed
,
with
a
good
Conscience
Paul
testified
the
Gospel
of
the
Grace
of
God
,
I
have
in
nothing
misrepresented
Dr.
's
Opinion
,
nor
mistaken
his
Sence
.
Sin
can
do
no
hurt
That
the
grossest
Sin
that
a
Believer
can
commit
can't
do
him
the
least
harm
,
neither
ought
they
to
fear
the
least
hurt
by
their
own
Sins
,
Sin
is
in
its
self
Innocent
,
Penal
Effects
to
be
committed
Dr.
C.
p.
i.
e.
Ye
are
bought
with
a
price
:
That
by
God's
meer
electing
Decree
,
all
saving
Blessings
are
by
Divine
Obligation
made
ours
.
By
God's
Electing
Decree
all
saving
Blessings
are
by
Divine
Obligation
made
ours
.
But
he
saith
,
There
's
nothing
more
needful
to
our
Title
to
these
Blessings
.
He
saith
,
that
on
the
Cross
all
the
Sins
of
the
Elect
were
transferred
to
Christ
,
and
ceased
ever
to
be
theirs
.
That
at
the
first
moment
of
Conception
,
a
Title
to
all
those
Decreed
Blessings
is
personally
applyed
to
the
Elect
,
and
they
invested
actually
therein
.
Jeremiah
,
John
Hence
he
saith
,
the
Elect
have
nothing
to
do
in
order
to
an
Interest
in
any
of
those
Blessings
,
nor
ought
they
to
intend
the
least
Good
to
themselves
by
what
they
do
.
Sin
can
do
them
no
harm
,
because
it
is
none
of
theirs
,
nor
can
God
afflict
them
for
any
Sin
.
The
Elect
can
do
nothing
in
order
to
an
Interest
in
Eternal
Blessings
;
nor
when
they
have
Eternal
Life
bestowed
upon
them
,
and
the
Grace
of
Sanctification
de
congruo
it
's
Penal
and
Vindicative
Effects
no
real
harm
Vindicative
Justice
execute
Justice
upon
them
from
Sin
Sin
out
of
them
,
and
make
them
Partakers
of
his
Holiness
:
And
all
the
rest
of
his
Opinions
follow
in
a
Chain
,
to
the
dethroning
of
Christ
,
enervating
his
Laws
and
Pleadings
,
obstructing
the
great
Designs
of
Redemption
,
opposing
the
very
Scope
of
the
Gospel
,
and
the
Ministry
of
Christ
,
and
his
Prophets
,
and
Apostles
.
is
link'd
together
as
in
a
Chain
:
Rope
of
Sand
The
Dr.
had
not
entertained
these
Opinions
,
if
he
had
considered
;
that
God's
Electing
Decree
is
no
Legal
Grant
,
nor
a
formal
Promise
to
us
.
The
Decree
includes
the
Means
and
the
End
in
order
to
the
last
:
And
as
it
puts
nothing
in
present
being
,
so
it
bars
not
God
as
a
Governour
,
to
fix
a
Connexion
between
Benefits
and
Duties
by
his
Revealed
Will
.
granting
that
we
should
be
holy
and
without
Blame
before
him
in
Love
,
according
to
the
good
pleasure
of
his
Will
:
have
the
Adoption
of
Children
i.
e.
us
in
Christ
before
the
World
began
,
given
us
in
Promise
The
Decree
was
of
the
Means
and
the
End
i.
e.
an
Eternal
Being
determinate
Futurition
So
if
the
Dr.
had
animadverted
,
that
Christ's
Sufferings
were
the
Foundation
of
our
Pardon
,
but
not
formally
our
Pardon
:
For
them
our
Sins
are
forgiven
whenever
they
be
forgiven
:
Without
them
Sin
can't
be
forgiven
;
and
they
were
endured
,
that
the
Sins
of
all
the
Elect
,
when
Believers
,
should
be
forgiven
.
Christ's
Sufferings
were
the
Foundation
of
Pardon
.
remote
Causality
For
them
our
Sins
are
forgiven
.
For
them
our
Sins
are
forgiven
.
for
them
without
them
Sin
cannot
be
forgiven
.
Causa
sine
qua
non
But
yet
they
are
not
forgiven
immediately
upon
,
nor
meerly
by
his
enduring
those
Sufferings
.
a
causa
fine
qua
non
causa
solibitaria
suo
genere
But
there
was
by
Divine
Appointment
to
interpose
a
Gospel-Promise
of
Pardon
.
Adam
,
Abraham
,
&
c.
?
There
must
be
a
work
of
the
Spirit
for
Conformity
to
the
Rule
of
the
Promise
in
the
Person
to
be
pardoned
,
and
a
Judicial
Act
of
Pardon
by
that
Promise
on
the
Person
thus
conformed
to
the
Promise
.
Inherent
Righteousness
inherent
Righteousness
new
Law
of
Works
To
clear
this
Point
,
consider
,
The
Law
is
sometimes
taken
for
the
Perceptive
part
of
God's
Will
,
with
the
Sanction
of
the
Covenant
of
Works
.
In
this
Covenant
Life
was
promised
to
sinless
Obedience
;
and
Death
was
threatned
against
every
Sin
,
without
admitting
Repenance
to
Forgiveness
.
sinless
Obedience
Death
was
threatned
without
admitting
Repentance
to
Forgiveness
:
Foederal
Condition
Vpon
the
Fall
Life
is
impossible
by
the
Law
with
this
Sanction
.
And
hence
to
preach
it
to
Sinners
as
a
way
to
Blessedness
,
is
sinful
and
vain
,
and
no
saving
Benefit
,
is
dispensed
to
any
of
us
by
this
Rule
.
The
Gospel
includes
the
Moral
Preceptive
part
of
the
first
Law
,
with
some
additional
Precepts
,
which
suppose
our
Apostate
State
:
As
Faith
in
an
attoning
Saviour
,
and
Repentance
for
Sin
;
these
could
not
be
injoyned
as
Duties
upon
innocent
Man
by
a
Rule
of
Happiness
and
Misery
:
Nor
could
they
be
necessary
to
his
Right
to
Life
,
because
they
would
suppose
him
a
Sinner
.
The
Gospel
is
taken
in
a
large
Sence
,
when
I
say
,
it
includes
all
the
Moral
Precepts
:
But
yet
the
Gospel
doth
so
,
and
they
are
the
Commands
of
Christ
as
Redeemer
(
to
whom
all
Judgment
is
committed
)
as
well
as
the
Law
of
the
Creator
.
Foederal
Reward
of
his
Conformity
to
the
Rule
.
Foediral
Conditions
Such
Obedience
is
part
of
the
Life
promised
.
Essence
of
the
Gospel
Effects
of
the
Gospel
The
Gospel
hath
another
Sanction
to
the
preceptive
part
of
the
Law
,
than
the
Covenant
of
Works
had
.
Though
nothing
be
abated
in
the
Rule
of
Sin
and
Duty
,
yet
Blessings
are
promised
to
lower
Degrees
of
Duty
.
lower
Degrees
And
a
Continuance
in
a
State
of
Death
,
with
a
Barr
to
the
Blessing
,
are
not
threatned
against
every
Degree
of
Sin
,
as
the
Covenant
of
Works
did
.
Is
the
Law
Sin
Can
any
doubt
this
to
be
the
Grace
of
the
Gospel-Promise
?
That
it
is
not
the
Grace
of
the
Gospel-Promise
.
Doth
it
promise
Life
to
all
Men
,
however
vile
and
impenitent
they
be
?
Or
doth
it
threaten
Damnation
,
or
a
continuance
of
it
unto
any
true
,
penitent
,
believing
,
Godly
Man
,
because
he
is
Imperfect
.
Being
fallen
short
of
the
Righteousness
of
God
,
Rom.
Cursed
is
every
one
that
continueth
not
in
all
things
.
This
Change
of
the
Sanction
supposeth
the
Death
of
Christ
,
and
his
honouring
his
Law
by
his
perfect
Obedience
;
wherein
God
hath
provided
for
his
own
Glory
,
while
he
promiseth
Forgiveness
to
imperfect
Man
.
Perfect
Obedience
i.
e.
And
yet
he
insists
upon
some
Degrees
of
Obedience
,
unto
which
of
his
meer
Grace
he
enables
us
.
This
the
Covenant
of
Redemption
secures
to
the
Elect
,
tho'
the
Grant
therein
is
pleadable
only
by
Christ
as
the
Stipulating
Party
for
us
.
And
our
Personal
Claim
depends
on
the
Gospel-Covenant
,
whereof
Christ
is
the
Mediator
.
This
Gospel
Sanction
determines
as
certain
a
Rule
of
Happiness
and
Misery
as
the
Law
of
Works
did
,
though
it
be
not
the
same
.
While
it
promiseth
Pardon
to
all
believing
repenting
Sinners
,
and
declares
a
Barr
to
pardon
to
the
impenitent
Rejecters
of
Christ
and
Gospel
Grace
;
it
fixeth
true
Repentance
and
Faith
unfeigned
to
be
the
Terms
of
Pardon
:
So
when
it
promiseth
Heaven
to
the
sincerely
holy
persevering
Believer
;
it
fixeth
sincere
Holiness
and
Perseverance
in
Faith
at
the
Terms
of
possessing
Heaven
.
i.
e.
Hence
the
Vse
of
Faith
and
Holiness
to
those
Benefits
,
is
not
from
their
Conformity
to
the
Precept
,
but
their
Conformity
to
the
Rule
of
the
Promise
.
Yes
,
it
follows
,
our
applying
Christ's
Righteousness
,
and
relying
on
it
,
would
no
more
justifie
us
,
than
our
sincere
Holiness
would
save
us
,
were
it
not
for
this
Gospel-Promise
,
That
God
will
justifie
for
Christ's
sake
all
those
that
believe
.
Hence
by
Gospel
Grace
there
's
a
great
difference
between
imperfect
Faith
and
utter
Vnbelief
;
between
sincere
Holiness
,
and
formal
Profaneness
or
Wickedness
;
true
Love
to
God
and
prevailing
Enmity
,
By
the
Law
of
Works
nothing
was
Holy
but
what
was
perfectly
so
,
But
read
the
Bible
,
if
thou
doubtest
whether
there
is
not
a
true
Faith
,
Holiness
,
Love
,
&c.
which
be
short
of
Perfection
.
Foederal
Condition
God
in
dispensing
of
Gospel-promised
Blessings
,
doth
judicially
determine
a
Conformity
to
this
Rule
of
the
Promise
.
When
he
forgives
,
he
judicially
declares
a
Man
hath
true
Faith
.
When
he
admits
into
Heaven
,
he
judicially
declares
a
Man
sincerely
holy
and
persevering
.
i.
e.
de
Congruo
As
upon
a
View
of
his
Guests
he
cast
out
him
that
had
not
the
Wedding-Garment
,
True
uniting
Faith
;
so
by
keeping
out
the
Foolish
Virgins
,
Can
any
think
that
Forgiving
,
Adopting
,
Glorifying
,
or
the
Conveyance
of
every
other
promised
Benefit
given
upon
God's
Terms
,
are
not
Judicial
Acts
of
God
as
Rector
.
If
so
,
doth
he
despense
these
blindly
and
promiscuously
,
without
any
regard
to
our
being
Believers
,
or
no
?
Whether
our
Faith
be
true
or
no
,
any
one
would
blush
to
affirm
.
Fricatae
Frontis
With
respect
to
what
is
above
declared
,
the
Gospel
is
a
Law
of
Faith
,
a
Law
of
Liberty
,
And
it
especially
insists
on
that
Sincerity
of
Grace
and
Holiness
which
the
Rule
of
the
Promise
makes
necessary
in
it's
Description
of
the
Person
whom
it
makes
Partaker
of
it's
included
Benefits
.
i.
e.
And
the
main
of
our
Ministry
consisteth
in
pressing
Men
to
answer
the
Rule
of
Gospel
Promises
.
And
disswading
Men
from
those
things
which
the
Gospel
threatens
shall
hinder
their
Interest
in
all
,
or
any
of
their
Benefits
,
with
an
Aggravation
of
their
Misery
if
they
be
final
Rejecters
of
Grace
.
We
call
Men
to
be
reconciled
to
God
,
upon
which
we
know
God
will
be
at
Peace
with
them
.
These
things
will
help
thy
Conceptions
,
still
remembring
that
the
Merits
of
Christ
are
the
Cause
of
this
Ordination
.
Non lectore tuis opus est sed Apolline libris .
Causa
sine
qua
non
His
Righteousness
imputed
is
the
Cause
for
which
we
are
Justified
and
Saved
when
we
answer
the
Gospel
Rule
.
And
I
exclude
not
this
Righteousness
,
when
I
affirm
,
That
the
Righteousness
of
God
,
principally
intended
the
Gospel-Holiness
of
a
Person
Justified
by
Christ's
Righteousness
:
Both
which
by
Faith
in
Christ
all
his
Members
shall
be
perfect
in
.
The
Grace
of
God
is
hereby
stated
as
free
as
is
consistent
with
his
Government
,
and
Judicial
rectoral
Distribution
of
Rewards
and
Punishments
.
And
there
's
none
have
need
of
the
Grace
of
God
more
than
I
?
Note
,
that
in
this
Book
I
still
speak
of
the
Adult
,
and
not
Infants
.
Forget
not
,
tho'
the
Doctor
in
his
Book
speaks
to
Men
as
Believers
;
yet
in
every
thing
true
of
the
Elect.
They
have
as
much
a
Title
to
all
Saving
Blessings
,
only
they
know
it
not
,
this
was
his
Judgment
.
I
have
carefully
avoided
to
make
any
Reflexion
on
Reverend
Dr.
whom
I
believe
a
Holy
Man
,
and
abstained
the
exposing
things
according
to
the
Advantage
offer'd
.
Look
who
is
that
that
is
coming
towards
us
?
it's
sure
Mr.
Your
Servant
,
Mr.
I
have
a
Question
to
ask
you
in
the
first
place
,
before
we
talk
of
News
or
any
thing
.
I
pray
,
what
do
you
say
of
my
Book
?
I
must
confess
I
am
willing
to
hear
what
most
Men
think
of
this
Piece
of
mine
;
tho'
I
think
I
need
not
regard
what
many
Men
say
,
seeing
it
hath
so
large
and
ample
an
Encomium
by
several
very
grave
Divines
and
others
,
especially
the
Learned
Mythologists
of
the
late
the
Dessolution
whereof
is
greatly
bewailed
by
me
:
They
might
have
proved
of
Great
Vse
to
me
in
these
matters
.
But
I
pray
,
Mr.
tell
me
the
Reason
of
your
Dislike
of
my
Book
,
;
I
thought
it
might
have
pleased
(
whose
Opinions
are
not
much
to
be
valued
)
are
so
angry
at
it
;
and
I
have
shewed
that
what
I
have
asserted
is
the
Sence
of
the
's
Confession
,
the
's
,
Dr.
and
many
Learned
Edward's
Gangrena
Scotch
Presbyterian
Eloquence
our
Sins
his
Righteousness
as
a
Subordinate
You
both
of
you
go
upon
great
Mistakes
,
and
are
led
to
censure
my
Book
from
Prejudice
,
especially
Mr.
because
the
principal
Scope
of
it
is
to
lay
open
his
Errors
:
And
as
for
those
things
which
you
call
Inconsistencies
,
Contradictions
,
absurd
Expressions
,
they
are
Terms
of
Art
which
the
Learned
understand
,
such
as
,
The
Rule
of
Promise
,
The
Rule
of
Sin
,
and
,
The
Rule
of
Happiness
and
Misery
,
If
you
once
come
to
see
how
fully
and
rightly
I
have
stated
the
Truths
and
Errors
mentioned
,
you
will
be
of
another
mind
.
I
highly
approve
of
it
.
But
where
shall
,
this
be
with
most
Conveniency
upon
all
Accounts
?
Calvinian
Society
I
have
but
one
Objection
,
and
that
is
,
seeing
Mr.
moves
for
this
place
,
I
fear
it
smells
too
much
of
Is
there
liberty
to
take
a
Pipe
of
Tobacco
now
and
then
to
clear
an
ill
Scent
out
of
the
Throat
.
Well
,
I
agree
:
I
pray
how
shall
I
find
the
place
?
The
Calvinian
Society
is
in
at
the
Sign
of
the
Arms
,
just
opposite
to
the
Sign
of
Cardinal
's
Head
,
at
the
Foot
of
the
Bridge
that
crosseth
Reformation-River
,
that
divides
between
the
Protestant
and
Popish
Cantons
.
Neonomianism
Unmask'd
ISAAC
CHAVNCY
H.
Barnard
The
Articles
of
the
Church
of
Verum
alitèr
evinire
multò
intelligit
please
Men
not
be
the
Servant
of
Christ
Judged
at
Man's
Day
He
that
Judgeth
him
is
the
Lord
:
Calvinian
Society
Calvinian
Society
our
Jus.
that
distinction
men
being
under
I
have
this
Errour
to
charge
Mr.
with
,
viz.
the
Elect
are
at
no
time
of
their
Lives
under
the
Wrath
of
God
,
nor
are
they
subject
to
Condemnation
,
if
they
should
die
before
they
should
believe
;
yea
,
when
they
are
under
the
dominion
of
Sin
,
and
in
the
practice
of
the
greatest
Villanies
,
they
are
as
much
the
Sons
of
God
,
and
Justified
,
as
the
Saints
in
Glory
.
D.
W.
for
he
was
once
offered
to
bear
the
Sins
of
many
,
Heb.
He
saith
the
Elect
are
at
no
time
of
their
Lives
under
the
Wrath
of
God
or
under
Condemnation
.
i.
e.
Jacob
,
Rom.
Jacob
have
I
loved
&c.
pag.
in
Foro
Conscientiae
Foro
Mundi
He
saith
,
the
Elect
of
God
are
Heirs
of
God
;
so
that
their
first
Being
puts
them
into
a
right
of
Inheritance
,
&c.
The
Heir
,
so
long
as
a
Child
,
differs
nothing
from
a
Servant
,
though
he
be
Lord
of
all
.
in
re
Impetratio
dat
Jus
ad
Beneficium
I
would
say
thus
,
That
when
a
wicked
persecuting
while
breathing
forth
Cruelty
against
the
Churches
,
should
not
die
under
the
Dominion
of
Sin
;
and
being
an
Elect
Person
,
and
Christ
having
born
his
Sins
on
the
Cross
,
was
the
Object
of
God's
Love
and
good
Will
even
while
he
was
so
wicked
and
vile
,
and
that
God
continues
his
gracious
purpose
of
doing
him
good
,
notwithstanding
all
his
Wickedness
and
Abomination
;
that
Christ
hath
made
full
Attonement
for
his
Sins
,
and
merited
Eternal
Life
for
him
,
and
that
he
shall
certainly
be
Justified
,
Adopted
and
Glorified
in
God's
appointed
way
and
time
;
and
that
Christ
hath
left
nothing
to
be
done
by
us
in
a
way
of
Atonement
and
Merit
;
yea
,
I
affirm
,
[
that
distinguishing
Grace
]
doth
make
a
very
great
difference
between
an
Elect
Sinner
,
and
others
.
He
saith
,
the
Elect
are
at
no
time
of
their
Lives
under
the
Wrath
of
God
.
But
what
if
they
should
die
before
they
should
believe
?
But
they
are
actually
Vnpardoned
,
and
not
Adopted
to
Life
,
which
the
Dr.
saith
they
are
.
But
the
Elect
,
while
dead
in
Sin
and
Vnbelief
,
are
Children
of
Wrath
,
condemned
by
the
Law
,
not
justified
by
the
Promise
.
This
I
affirm
,
and
the
Doctor
denies
.
But
he
saith
,
the
Elect
have
right
to
the
Inheritance
.
in
Foro
Conscientiae
I
will
prove
the
Elect
before
they
are
effectually
called
,
to
be
Children
of
Wrath
,
The
Gospel
barrs
all
Vnbelievers
and
dead
Sinners
from
Pardon
and
Adoption
,
and
denounceth
a
continuance
of
Condemnation
against
them
,
limiting
it's
Benefits
to
such
as
believe
,
If
it
were
not
so
,
neither
the
Spirit
nor
the
Word
of
God
would
have
any
Influence
in
the
Saving
of
Sinners
.
Gospel-Benefits
imply
,
that
there
is
a
time
when
we
are
actually
guilty
and
miserable
,
The
Dr.
may
well
infer
,
that
we
are
sanctified
and
possessed
of
Heaven
in
the
Womb
;
for
God
hath
elected
us
to
those
,
as
well
as
to
Pardon
;
and
Christ
merited
these
also
.
Do
you
not
find
that
God
justifies
none
but
what
are
called
,
whom
be
called
,
them
he
also
justified
.
There
is
Joy
in
Heaven
for
one
Sinner
that
repents
,
And
would
there
be
such
,
if
they
were
pardoned
and
safe
before
.
i.
e.
How
much
is
our
Ministry
and
Concern
for
Souls
debased
,
if
all
we
can
prevail
with
are
actually
pardoned
.
Who
can
reconcile
this
Notion
to
the
Pleadings
of
God
with
Sinners
,
We
beseech
you
for
Christ's
sake
to
be
reconciled
unto
God
I
have
the
Assembly
and
Dr.
on
my
side
I
will
be
thy
God
,
and
the
God
of
thy
Seed
.
Foro
Ecclesiae
The
Dr.
mistakes
the
Nature
of
God's
Decree
,
because
a
Decree
ascertains
a
thing
shall
be
in
time
;
therefore
he
thinks
a
Decree
gives
a
thing
a
present
subjective
Being
.
was
an
Elect
Person
,
or
the
Object
of
Electing
Love
in
the
Womb
,
therefore
he
was
then
actually
a
Pardoned
and
Adopted
Person
.
Rebecka
,
Jacob
have
I
loved
.
Rebecka
,
ver.
Because
an
Eldest
Son
is
an
Heir
in
the
Womb
,
therefore
an
Elect
Person
who
is
in
time
to
he
Adopted
,
is
an
Heir
in
the
Womb.
Children
of
God
by
Faith
The
Spirit
bearing
Witness
with
our
Spirit
that
we
are
the
Children
of
God
,
and
so
Heirs
Joynt-Heirs
with
Christ
Sane
priusque
electus
credit
&c.
De
gratiâ
&
fide
,
p.
i.
e.
Panstr
.
Tom.
John
Baptist
R.
Baxter
of
Inf.
Bapt.
p.
J.
Cotton
J.
Cotton
Except
you
receive
the
Kingdom
of
God
as
little
Children
,
&c.
Ames
.
Medul.
c.
That
whosoever
receiveth
the
Kingdom
of
God
as
a
little
Child
,
[
i.
e.
YOV
know
at
last
Conference
our
Subject
we
discoursed
upon
was
The
State
of
the
Elect
before
Effectual
Calling
.
If
you
please
let
us
discourse
the
Point
Of
Laying
Sins
on
Christ
,
I
shall
here
charge
considerable
Errours
on
Mr.
I
charge
him
with
this
Errour
,
That
God
did
not
only
Impute
the
Guilt
,
and
lay
the
Punishment
of
the
Sins
of
the
Elect
upon
Christ
,
but
he
laid
all
the
very
Sins
of
the
Elect
upon
Christ
,
and
that
as
to
their
real
filth
and
loathsomness
;
yea
so
that
Christ
was
really
the
Blasphemer
,
Murderer
,
and
Sinner
,
and
so
accounted
by
the
Father
.
It
's
Iniquity
it self
that
the
Lord
laid
upon
Christ
not
only
our
Punishment
but
our
very
Sin
,
The
Transaction
of
our
Sins
to
Christ
is
a
real
Act
;
our
Sins
so
became
Christs
that
he
stood
the
Sinner
in
our
stead
,
and
we
discharged
,
[
and
he
is
not
contented
to
mean
only
the
Punishment
,
but
saith
it's
Iniquity
it self
]
I
mean
,
the
fault
of
the
Transgression
it self
,
Hast
thou
been
an
Idolater
?
Hast
thou
been
a
Blasphemer
,
Murderer
,
Drunkard
,
If
thou
hast
part
in
the
Lord
,
all
these
Transgressions
of
thine
become
Actually
the
Transgressions
of
Christ
:
Nor
are
we
so
compleatly
sinful
,
but
Christ
being
made
Sin
,
was
as
compleatly
sinful
as
we
,
And
God
himself
did
account
him
among
the
Number
of
Transgressors
.
Guilt
and
Punishment
of
Sin
Perpetrator
of
the
Sins
Our
Sins
so
became
Christs
,
that
he
stood
the
Sinner
in
our
stead
,
and
we
discharged
:
very
Sins
,
&c.
You
may
think
,
Gentlemen
,
that
this
Man
means
only
Punishment
that
was
laid
on
Christ
.
for
Sin
for
Sin
fault
of
c.
He
was
made
Sin
for
us
i.
e.
Yes
,
if
he
should
bear
the
filthiness
and
loathsomeness
of
Sin
,
as
you
say
,
he
bears
the
loathsomness
,
abominableness
,
and
hatefulness
of
Rebellion
,
which
is
laid
on
Christs
Back
;
he
bears
the
Sin
as
well
as
the
Shame
and
Blame
.
Thou
hast
received
Gifts
from
Men
,
yea
,
for
the
Rebellious
also
that
thou
mightest
dwell
among
them
here
I
spake
what
he
rehearseth
by
way
of
Reproach
unto
me
.
Yes
,
it
is
so
,
for
you
say
it's
Sin
opposed
to
Guilt
,
and
to
say
that
God
laid
the
Guilt
of
Sin
,
and
not
Sin
it self
upon
Christ
is
contrary
to
Scripture
.
i.
e.
i.
e.
We
are
guilty
concerning
our
Brother
.
renders
it
and
it
's
applyed
to
,
being
under
Levitical
Vncleanness
actually
,
renders
it
we
are
Debtors
to
the
Law
in
breaking
of
it
.
We
have
contracted
the
Debt
of
Sin
,
an
And
it
s
not
a
little
remarkable
how
the
Interpret
the
forementioned
word
We
are
in
our
Sins
,
or
the
Sins
are
upon
us
,
which
we
committed
about
our
Brother
.
Not
Guilty
That
Christ
Acted
no
Sin
;
so
that
in
respect
of
the
Act
,
not
one
Sin
of
the
Believers
is
Christs
:
But
in
respect
of
Transgression
,
the
relation
that
Sin
hath
to
the
Law
as
a
fault
,
No
,
no
,
I
will
lay
open
his
mistakes
more
plainly
before
you
,
I
will
assure
you
he
knows
not
what
he
saith
,
I
will
convince
you
both
immediately
.
The
Ground
of
his
Mistakes
are
these
.
He
seems
to
speak
of
Sin
as
a
positive
material
thing
,
and
doth
not
distinguish
between
God's
laying
our
Sins
on
Christ
as
a
Physical
Act
,
and
as
a
Moral
Act
,
and
thinks
God
took
our
Sins
as
a
material
Burden
,
and
laid
them
upon
Christ
.
&c.
D.
C.
p.
Mine
Iniqui-quities
are
gone
over
mine
Head
,
as
an
heavy
Burden
they
are
too
heavy
for
me
.
He
seems
not
to
Apprehend
what
the
true
Notion
is
of
Imputing
a
thing
to
another
in
Law
in
Criminal
Cases
.
Thou
shalt
not
Steal
Cr.
p.
God's
laying
Sin
on
Christ
is
a
Moral
Act
of
God
as
a
Rector
,
he
Agreed
and
Appointed
that
Christ
should
in
his
Person
stand
obliged
to
bear
the
Punishment
of
our
Sins
,
that
we
might
obtain
pardon
,
and
that
Punishment
was
Actually
laid
upon
him
,
and
suffered
by
him
.
If
thou
shalt
make
thy
Soul
an
Offering
for
Sin
,
&
c
?
Isa.
only
Meritorious
Cause
of
Punishment
the
Righteousness
of
another
Law
Again
,
also
because
a
Man
that
is
Bound
in
a
Bond
of
Money
becomes
a
Debtor
;
therefore
he
thinks
because
Christ
suffered
to
save
the
Idolater
or
Blasphemer
,
therefore
Christ
must
be
the
Idolater
and
Blasphemer
.
Grot.
de
satisfact
Castigare
pro
commerita
noxia
.
Plaut.
Pro
peccatis
Passus
aut
Mortuus
Christ
paying
our
Debts
was
a
satisfaction
for
Criminals
,
not
a
payment
of
Money
.
bought
with
a
Price
a
Ransom
,
&c.
And
yet
it
is
plain
,
that
if
I
were
bound
for
Money
for
one
,
that
by
Drunkenness
wastes
his
Estate
,
my
being
Bound
to
pay
the
Money
,
doth
not
argue
that
I
was
,
or
must
by
the
Creditors
be
so
accounted
when
I
make
payment
.
Once
more
,
to
clinch
the
last
Conviction
a
little
closer
,
because
Christ
was
made
Sin
,
an
Offering
or
Sacrifice
for
Sin
;
therefore
he
thinks
our
very
Sins
was
laid
upon
him
,
and
he
made
filthy
.
To
add
no
more
,
because
men
wickedly
arraigned
him
as
a
Blasphemer
,
therefore
●he
Doctor
thinks
he
was
so
indeed
,
and
in
God's
account
.
I
came
on
purpose
to
be
a
Guide
to
you
,
I
know
you
are
all
at
a
loss
in
these
Points
.
Though
our
Sins
were
Imputed
to
Christ
with
respect
to
the
Guilt
thereof
,
so
that
he
by
the
Fathers
appointment
,
and
his
own
consent
,
became
obliged
,
as
a
Mediator
,
to
bear
the
Punishment
of
our
Iniquities
;
and
he
did
bear
those
Punishments
to
the
full
satisfaction
of
Justice
,
and
to
our
Actual
Remission
when
we
believe
;
nevertheless
the
filth
of
our
Sins
was
not
laid
on
Christ
;
nor
can
he
be
called
the
Transgressor
,
or
was
he
in
God's
account
the
Blasphemer
,
Murderer
,
D.
W.
p.
I
pray
take
your
liberty
as
to
that
.
Sin
is
not
charged
there
's
no
Wages
due
,
Christ
bare
the
Guilt
of
our
Sins
,
which
is
that
respect
of
Sin
to
the
threatning
of
the
Law
,
whereby
there
is
an
Obligation
to
bear
the
Punishment
.
i.
e.
I
own
Christ
was
esteemed
by
Men
a
Transgressor
,
and
Arraigned
as
such
.
We
grant
also
that
Christ's
Sufferings
were
as
Effectual
to
put
away
Sin
,
as
if
our
very
Sins
had
been
transacted
on
him
.
But
I
say
he
became
obliged
as
Mediator
to
bear
the
Punishment
of
our
Iniquities
.
He
did
bear
those
Punishments
to
the
full
satisfaction
of
Justice
.
Yea
,
and
to
our
Actual
Remission
when
we
believe
.
The
Real
difference
lyes
in
these
things
.
Whether
Sin
it self
as
to
its
filth
and
fault
was
transacted
on
Christ
?
This
you
affirm
,
and
I
deny
.
Whether
Christ
was
made
and
accounted
by
the
Father
the
very
Transgressor
,
the
Adulterer
,
the
Blasphemer
?
This
you
affirm
,
and
I
deny
.
I
go
on
to
confirm
my
Positions
.
To
transact
our
Sins
on
Christ
as
opposed
to
Guilt
,
is
impossible
,
for
it
would
argue
either
a
mistake
in
the
Divine
Mind
to
account
him
the
Committer
of
our
Sins
,
or
a
Propagater
of
our
corrupt
Qualities
to
him
,
which
is
impossible
;
and
any
other
way
besides
Imputing
the
guilt
there
is
none
.
the
Wages
of
Sin
is
Death
.
He
bore
it
as
a
Sin-offering
,
Was
made
Sin
without
Spot
to
take
away
our
Sins
in
him
is
no
Sin
It
was
needless
to
the
Ends
for
which
our
Sins
were
laid
on
Christ
.
Sins
were
laid
on
Christ
,
that
he
might
make
Atonement
by
suffering
for
them
;
and
so
release
us
who
had
transgressed
.
Now
Christ
,
by
submitting
to
the
Guilt
as
an
Obligation
to
Punishment
,
according
to
the
Terms
of
the
Covenant
of
Redemption
,
was
sufficient
to
this
End
,
and
all
that
was
needful
.
All
that
endangered
us
,
was
the
Threatning
of
the
Law
,
and
the
Punishment
included
in
the
Threat
.
The
Obliquity
of
the
Fact
,
as
against
the
Precept
,
shall
not
hurt
,
where
the
Sanction
of
the
Law
is
answer'd
.
And
he
that
suffers
as
Sponsor
for
another
,
need
not
sustain
in
himself
the
filthiness
of
the
Crime
,
to
make
him
capable
of
giving
Satisfaction
,
This
transacting
of
the
Filthiness
of
our
Sins
on
Christ
is
blasphemous
.
i.
e.
evil
Conscience
Greg.
Nysson
the
Filth
of
our
Sin
.
rid
away
likeness
of
his
Death
Hyssop
,
and
made
whiter
than
Snow
?
Hide
thy
Face
from
my
Sins
,
and
blot
out
mine
Iniquity
,
i.
e.
He
gave
himself
for
us
to
redeem
us
from
all
Iniquity
,
clean
Water
He
took
care
his
Body
should
not
see
Corruption
,
he
would
much
more
abhor
to
take
in
our
Pollution
:
He
was
holy
,
harmless
,
undefiled
,
It
was
Condescension
enough
,
that
he
agreed
to
be
treated
as
a
Sinner
:
But
how
odious
is
it
to
load
him
with
Sin
it
felf
!
To
spit
that
in
his
Face
that
the
worst
of
Men
abused
him
with
;
and
it
would
justifie
his
Persecutors
who
punished
him
,
if
he
was
really
the
Person
your
Principles
renders
him
to
be
.
bore
our
Sins
in
his
Body
on
the
Tree
,
Lord
laid
Iniquities
on
him
made
Sin
for
us
That
which
is
Imputed
to
us
was
not
Imputed
to
Christ
,
but
Punishment
of
Christ
to
Satisfaction
for
our
Sins
,
is
his
Righteousness
Imputed
to
us
.
not
the
Imputation
of
our
Sins
unto
him
.
Had
he
been
Esteemed
the
very
Transgressor
,
his
Atonement
had
been
unavailable
,
for
he
could
not
Atone
for
himself
.
Christ
then
suffered
for
his
own
Sins
.
Cr.
p.
Dignitas
Poenae
propter
Culpam
the
Enmity
,
Eph.
That
he
bore
our
Sins
on
the
Cross
,
and
ye
know
that
he
was
manifest
,
that
he
might
bare
away
Sin
in
bearing
it
there
was
no
Sin
in
him
&c.
Ergo
Body
of
Sin
Body
of
Death
God
being
in
Christ
Reconciling
the
World
to
himself
making
Christ
Sin
for
us
formally
a
Sinner
bring
us
to
God
Justification
,
p.
Christ
was
made
a
Curse
for
us
,
i.
e.
Chrisostom
,
Theophyl
,
Oecumen
Pemble
of
Just
.
p.
made
Sin
Pinch
.
p.
i.
e.
meer
non-sequitur
appeared
to
put
away
Sin
,
Heb.
was
once
Offered
to
bear
the
Sins
of
many
,
ver.
take
,
carry
,
bear
Isaiah
,
Paul
made
Sin
i.
e.
Justi
in
conspectu
Dei
,
&c.
i.
e.
The
sum
whereof
is
,
It
is
absurd
to
say
,
that
a
Man
can
be
void
of
his
own
sin
,
or
the
sin
of
another
,
and
yet
Condemned
to
any
Punishment
.
Spanhem
.
Dub.
Evang.
pars
tert.
p.
GEntlemen
,
you
may
remember
what
Point
was
discoursed
the
last
time
we
met
in
this
Conference
:
now
Mr.
is
come
,
I
pray
let
us
proceed
in
order
and
method
,
and
if
you
please
,
I
will
propound
the
subject
of
our
Discourse
,
because
I
would
have
it
to
be
such
as
may
lead
to
discover
the
Errours
of
the
and
if
it
be
possible
to
convince
this
Gentleman
whom
I
take
to
be
so
deeply
immers'd
in
them
.
Yes
Sir
,
very
foul
ones
,
I
will
Name
you
one
,
and
it
is
this
,
he
holds
,
That
the
very
Act
of
God's
laying
Sin
on
Christ
upon
the
Cross
,
is
the
very
Actual
Discharge
of
all
the
Elect
from
all
their
Sins
.
Actual
Discharge
This
is
your
declared
Opinion
,
that
runs
as
a
Line
thorow
all
your
Discourses
,
and
is
the
Foundation
you
Build
most
upon
.
I
say
all
the
weight
,
and
all
the
Burthen
,
and
all
that
very
sin
it self
is
long
ago
laid
upon
Christ
;
and
that
laying
of
it
upon
him
,
is
a
full
Discharge
,
and
a
general
Release
and
Acquittance
unto
thee
,
that
there
is
not
any
one
sin
now
to
be
charged
on
thee
.
Did
not
you
speak
these
words
in
a
Sermon
you
Preached
,
you
know
where
,
upon
It
is
God
that
justifies
,
who
is
he
that
condemns
?
are
Believers
You
teach
that
the
Elect
are
Justified
before
they
do
believe
;
otherwise
till
such
Believing
,
the
Person
of
the
Elect
doth
bear
his
own
Transgression
,
and
is
Chargeable
for
them
.
I
am
the
Vine
,
and
ye
are
the
Branches
Your
Life
is
hid
with
Christ
in
God
,
&c.
i.
e.
D.
C.
Truely
now
it
plainly
appears
that
I
am
not
mistaken
in
Charging
with
Antinomianism
,
if
all
be
of
this
Gentleman's
Opinion
.
i.
e.
[
i.
e.
in
foro
Dei
]
Christ
is
the
Author
of
our
Faith
.
D.
Cr.
p.
I
'le
tell
you
then
first
what
is
Truth
.
The
Atonement
made
by
Christ
by
the
Appointment
of
God
,
is
that
for
which
alone
the
Elect
are
pardoned
,
when
it
is
applyed
to
them
.
But
the
Elect
are
not
immediately
pardoned
,
upon
Christ's
being
appointed
to
suffer
for
them
,
nor
as
soon
as
the
Atonement
was
made
.
Nor
is
that
Act
of
laying
Sins
on
Christ
,
God's
forgiving
Act
by
which
we
are
personally
discharged
.
I
will
tell
you
what
is
not
in
Dispute
between
us
in
diverse
particulars
,
that
you
may
not
take
up
a
wrong
sense
.
The
Question
is
not
,
Whether
Christ
made
a
full
Atonement
for
Sin
.
Nor
whether
that
shall
in
time
be
applyed
to
the
Elect
for
their
Actual
Remission
as
the
Effect
of
it
?
i.
e.
Nor
whether
we
be
so
far
Released
thereupon
,
as
that
God
can
demand
no
Atonement
from
any
who
shall
submit
to
the
Gospel
way
of
Application
of
it
.
Whether
the
Law
be
answered
,
and
God's
Honour
so
vindicated
thereby
,
that
the
Sins
of
Men
cannot
hinder
an
Offer
and
Promise
of
Forgiveness
and
Life
.
i.
e.
Nor
whether
,
when
we
are
Pardoned
,
the
whole
Meritorious
Cause
of
Pardon
be
that
Atonement
,
and
what
is
required
of
Sinners
is
only
a
meetness
to
receive
the
Effects
of
it
.
Nor
whether
this
Atonement
is
the
only
way
of
Forgiveness
which
we
can
apprehend
?
The
Real
Difference
,
lyes
in
two
Things
.
Whether
the
Elect
were
Actually
discharged
of
all
their
Sins
at
the
time
that
Christ
made
Atonement
?
Having
spoken
to
the
Question
before
,
I
insist
now
only
upon
this
,
Whether
the
very
Act
of
laying
Sin
upon
Christ
on
the
Cross
,
be
the
discharge
of
the
Elect
from
all
Sin
?
the
Act
of
laying
Sin
on
Christ
?
But
we
can
claim
no
Interest
in
his
Atonement
till
we
Believe
.
Jus
in
re
In
whom
we
have
obtained
an
Inheritance
,
in
whom
we
have
Redemption
i.
e.
It
was
not
that
Will
or
Purpose
of
God
,
or
Christ
,
that
the
laying
our
Sins
on
Christ
should
be
the
Immediate
Discharge
of
the
Elect
,
John
This
overthrows
the
whole
Scheme
so
wisely
contrived
for
the
distribution
of
the
Effects
of
his
Death
.
Things
are
so
adjusted
,
that
forgiving
the
Elect
should
be
the
Effect
of
Christ's
Kingly
Office
as
well
as
his
Priestly
Office
,
And
through
Death
he
destroyed
him
that
hath
the
Power
of
Death
,
even
the
Devil
,
Heb.
we
were
Enemies
we
were
Reconciled
by
the
Death
of
his
Son
,
Rom.
received
the
Atonement
;
viz.
By
the
opposite
Errour
the
Elect
would
have
been
discharged
if
Christ
had
never
risen
again
.
the
Hand-writing
of
the
Law
that
was
against
us
,
which
was
contrary
to
us
,
was
taken
away
and
Nailed
to
the
Cross
,
Col.
redeem
them
that
are
subject
to
the
Law
,
Gal.
all
your
Sins
are
forgiven
the
very
Hand-writing
is
Cancelled
Nailed
to
the
Cross
I
will
alledge
them
for
all
that
.
If
taking
Sins
of
the
Elect
,
and
laying
them
on
Christ
was
their
discharge
,
they
would
be
discharged
before
the
Sufferings
and
Death
of
Christ
,
Old
Testament
If
this
Errour
hold
,
the
Gospel
Notion
of
Forgiveness
by
the
Blood
of
Christ
is
destroyed
.
It
confirms
Gospel
Forgiveness
by
the
Blood
of
Christ
;
but
prove
that
it
destroys
it
.
Forgiveness
denotes
a
Person
guilty
;
it
is
a
Judicial
Act
of
God
as
Rector
Acting
by
a
Gospel
Rule
.
He
justifies
by
free
Grace
through
the
Redemption
of
Christ
,
that
he
may
appear
just
also
,
And
this
supposeth
the
full
and
perfect
Atonement
made
by
Christ
,
and
the
Grant
made
in
Vertue
thereof
.
But
Forgiveness
supposeth
a
Person
Guilty
.
Justification
by
Faith
But
you
are
of
Opinion
a
Person
is
never
guilty
.
You
say
Man
,
that
Sins
were
laid
on
Christ
before
we
were
Born
,
and
therefore
never
upon
us
.
A
Judicial
Act
by
a
Rule
there
is
none
.
For
the
Gospel
Grant
of
Pardon
is
not
to
the
Elect
as
Elect
;
but
as
penitent
Believers
,
neither
is
the
Atonement
of
Christ
supposed
to
our
Forgiveness
.
You
own
the
laying
of
our
Sins
on
Christ
before
the
making
of
Atonement
;
and
without
our
Sins
lay
on
Christ
,
he
could
not
justly
be
punished
.
So
that
our
Discharge
being
a
transferring
of
Sin
from
us
to
Christ
,
and
this
being
done
before
Christ
made
Atonement
,
we
are
discharged
not
for
the
Atonement
of
Christ
,
nor
by
any
Act
of
Forgiveness
for
the
sake
of
this
Atonement
;
I
need
not
add
,
that
by
this
Notion
Heathens
may
be
in
a
pardoned
State
,
and
there
's
no
need
of
the
Gospel
or
Knowledge
of
Christ
to
bring
them
out
of
a
state
of
Wrath.
the
Promise
of
Eternal
Life
before
the
World
began
,
Tit.
Virtually
and
Fundamentally
This
is
the
Record
that
he
hath
given
us
Eternal
Life
,
and
this
Life
is
in
his
Son
Heathens
by
this
Notion
may
be
in
a
pardoned
state
The
Assemblies
at
and
the
are
both
against
you
I
will
shew
you
your
mistake
,
Mr.
because
it
was
God's
Act
to
appoint
Christ
to
suffer
for
our
Sins
,
that
we
might
in
his
way
and
time
be
discharged
,
therefore
you
think
we
are
immediately
discharged
by
that
Act.
Because
Christ's
Atonement
is
the
Sole
Meritorious
Cause
of
Forgiveness
;
therefore
he
thinks
God
suspends
not
Forgiveness
till
he
works
any
thing
else
in
the
Soul
,
which
he
made
requisite
to
our
being
Forgiven
,
though
not
as
a
Meritorious
Cause
.
Assembl
.
Confess
.
c.
Owen
of
Justification
i.
e.
de
satisfact.
D.
Prid.
Praelect.
de
satisfact.
Christi
obliquè
negant
Papiculae
,
&
subdolè
labefactant
Remonstrantes
.
Sed
i.
e.
Assemb.
Confess
.
c.
I
say
he
mistakes
the
Type
of
the
Scape-Goat
,
because
the
Scape-Goats
carried
their
Sins
into
the
Wilderness
,
who
expressed
Faith
and
Repentance
by
laying
Hands
on
it
,
and
confessing
Sin
,
therefore
the
Sins
of
Men
are
taken
away
by
Christ
while
they
continue
Impenitent
and
Vnbelieving
.
ipsius
,
Rom.
Prid.
de
satisf
Praelect.
de
satisf
Orthod.
Evan.
Medul.
c.
Exercit.
Apologet.
per
gratia
Vind.
Grat.
l.
GEntlemen
,
now
we
are
come
together
again
as
we
are
wont
,
to
make
Discovery
of
Truth
and
Error
:
I
am
willing
we
should
be
very
clear
in
this
Point
of
Imputation
:
For
I
will
assure
you
,
as
it
's
usually
understood
,
I
cannot
digest
it
:
It
's
the
Foundation
of
this
Error
;
therefore
I
would
propound
this
following
Question
to
be
discussed
at
this
time
.
Whether
the
Elect
cease
to
be
Sinners
from
the
time
their
Sins
were
laid
upon
Christ
?
You
are
mistaken
,
it
is
not
the
same
Question
;
there
is
difference
between
being
discharged
of
Sin
in
a
way
of
Justification
,
and
ceasing
to
be
Sinners
in
respect
of
Sanctification
.
Ay
,
that
I
do
,
and
will
make
good
my
Charge
too
.
I
must
premise
some
things
first
,
and
then
tell
you
,
what
's
Truth
,
that
you
may
the
better
know
the
Errour
,
and
judge
of
it
.
I
premise
two
things
.
The
First
,
That
Men
are
Sinners
,
or
not
Sinners
in
divers
respects
.
As
to
the
Filth
or
Obliquity
of
Sin
,
with
respect
to
this
they
are
more
or
less
Sinners
,
according
to
the
Degree
of
their
Innocence
and
Holiness
With
some
as
to
the
Guilt
of
Sin
,
which
refers
to
the
Sanction
of
the
Law
against
Offenders
;
with
respect
to
this
,
the
Offenders
are
more
or
less
Sinners
,
as
they
are
forgiven
or
not
forgiven
.
As
to
the
Charge
of
the
Fact
,
which
was
sinful
,
neither
after-Sanctification
nor
Pardon
will
deliver
a
Transgressor
from
having
been
a
Sinner
;
the
Fact
was
his
.
The
first
and
last
denominate
a
Man
a
Sinner
most
properly
.
The
Second
denominates
a
Man
punishable
,
but
not
a
Sinner
Formally
.
Subjectivè
formalis
ratio
poenae
In
the
whole
Scheme
of
your
Principles
,
it
's
Elect
as
Elect
who
cease
to
be
Sinners
.
When
you
speak
of
Believers
,
you
do
not
mean
that
he
was
a
Sinner
before
he
believed
;
for
you
state
the
time
when
Christ
had
his
Sins
laid
upon
him
.
Now
I
will
tell
you
what
is
the
Truth
.
If
you
are
in
such
haste
for
it
,
you
shall
have
it
then
.
The
Elect
upon
the
Death
of
Christ
ceased
to
be
Sinners
;
and
ever
since
their
Sins
are
none
of
their
Sins
,
but
are
the
Sins
of
Christ
;
and
this
I
prove
to
be
your
Error
from
your
own
Words
.
Cr.
p.
Scape
Goat
Cr.
p.
[
i.
e.
Being
a
pardoned
Believer
,
God
doth
not
reckon
him
so
,
and
he
ought
by
Faith
to
behold
all
his
Sins
taken
away
in
Christ
]
But
you
said
,
If
thou
hast
part
in
the
Lord
Christ
[
which
he
thinks
all
unbelieving
Elect
have
.
]
All
those
Transgressions
of
thine
become
actually
the
Transgressions
of
Christ
,
and
so
cease
to
be
thine
.
C.
p.
received
Christ
part
in
the
Lord
Christ
i.
e.
i.
e.
I
shall
tell
first
what
is
not
in
Dispute
between
us
.
You
are
not
capable
of
understanding
it
,
till
I
have
told
you
what
is
not
in
Dispute
:
I
'm
sure
you
'll
mistake
the
Question
,
if
I
tell
you
not
what
the
Question
is
first
.
The
Difference
is
not
Whether
the
pardoned
Sinner
shall
be
delivered
from
Condemnation
.
Nor
whether
God
,
for
Christ's
sake
,
will
deal
with
a
pardoned
Sinner
as
if
he
had
not
been
a
Sinner
.
Nor
whether
Forgiveness
doth
take
away
Sin
as
to
it's
Obligation
to
Punishment
.
Nor
whether
the
Atonement
of
Christ
,
when
it
's
applyed
in
it's
full
effects
,
will
perfectly
remove
all
Punishment
,
and
purge
away
all
Filth
and
Defilement
from
the
Elect
:
Each
of
these
I
affirm
.
I
shall
now
acquaint
you
with
the
Questions
that
are
in
debate
betwixt
us
.
Whether
because
Christ
obliged
himself
to
bear
the
Satisfactory
Puunishment
of
our
Sins
,
they
did
therefore
become
the
Sins
of
Christ
?
Whether
our
Sins
were
pardoned
when
Christ
suffered
on
the
Cross
.
This
you
affirm
,
and
I
deny
.
Whether
even
they
that
are
Members
of
Christ
,
yet
if
they
do
sin
,
are
they
Transgressors
and
Sinners
,
and
are
the
Sins
they
commit
their
Sins
?
This
you
deny
,
and
I
affirm
.
One
would
think
this
needed
no
Proof
,
whether
he
that
doth
a
sinful
Fact
be
a
Doer
of
it
.
Christ
teacheth
Believers
to
pray
for
the
Pardon
of
Sins
,
It
would
be
vain
to
object
,
they
pray
for
manifestation
of
Pardon
.
Restore
to
me
the
Joy
of
thy
Salvation
.
For
were
it
so
,
yet
it
is
for
our
Sins
;
it
would
sound
strange
to
pray
,
Forgive
us
the
Sins
of
Christ
.
The
Saints
in
Scripture
esteemed
them
their
Sins
,
and
themselves
Sinners
,
when
they
committed
Sin
,
and
found
it's
Motions
,
God
reckons
Sins
to
be
their
own
;
he
reproves
them
,
he
forgave
them
,
Mark
what
will
follow
hence
:
No
Elect
Members
of
a
Church
are
justly
censured
for
Offences
,
and
no
Christian
Criminal
could
be
punished
;
for
they
are
not
the
Sinners
,
the
Sin
is
not
theirs
.
Ergo.
Baculus
stat
in
Angulo
,
ergo
pluit
.
Forum
Divinum
in
Foro
humano
An
Hundred
such
Consequences
naturally
proceed
from
this
Error
,
which
fully
tends
to
render
Sin
and
Sinners
Innocent
:
Not
to
say
what
Popery
is
in
it
,
as
if
Justification
did
remove
the
Filth
of
Sin
.
I
will
shew
the
Grounds
of
your
Mistake
:
You
think
,
because
God
removes
our
Sins
by
Pardon
,
so
as
to
acquit
us
from
Punishment
,
therefore
our
Sins
cease
to
be
ours
.
Because
a
pardoned
Sinner
is
discharged
from
Condemnation
,
therefore
you
think
that
Person
is
not
to
be
denominated
a
Sinner
from
the
Violation
of
the
Precept
.
Because
Christ
took
upon
him
to
make
Satisfaction
for
Sin
,
therefore
he
thinks
no
Filth
can
cleave
to
the
Offender
,
nor
he
be
a
Transgressor
by
the
Offence
.
Lamb
of
God
hath
taken
away
the
Sins
of
the
World
;
who
is
made
a
Curse
,
that
he
might
deliver
us
from
the
Curse
.
LET
us
now
discourse
about
the
Time
of
God's
laying
our
Sins
on
Jesus
Christ
.
I
take
Mr.
to
be
unsound
in
this
Point
.
For
he
saith
,
That
the
Time
when
our
Sins
were
laid
actually
on
Christ
was
,
when
he
was
nailed
to
the
Cross
,
and
God
actually
forsook
him
,
and
they
continued
on
him
till
the
Resurrection
.
My
God
,
my
God
C.
p.
sorrowful
unto
Death
D.
W.
p.
But
you
say
,
look
upon
the
Execution
,
or
rather
the
serving
the
Execution
,
the
actual
laying
of
Iniquity
on
Christ
:
This
Iniquity
was
laid
upon
him
at
that
instant
when
he
was
upon
the
Cross
,
and
God
nailed
the
Sins
of
Men
to
the
Cross
of
Christ
,
and
from
that
time
there
was
not
one
Sin
to
be
reckoned
,
&c.
Cr.
p.
It
is
finished
Cr.
p.
The
Obligation
of
Sufferings
for
our
Sins
was
upon
Christ
,
upon
his
Vndertaking
the
Office
of
a
Mediator
,
to
the
Moment
wherein
he
finished
his
Satisfactory
Atonement
;
the
Punishment
of
our
Sins
lay
upon
Christ
,
from
the
first
moment
to
the
last
of
his
Humiliation
.
D.
W.
p.
Shall
acquaint
you
with
an
Errour
of
a
gross
nature
that
Mr.
is
guilty
of
,
and
it
is
this
Christ
was
on
the
Account
of
the
filthiness
of
Sin
,
while
they
lay
upon
him
,
separate
from
God
,
odious
to
him
,
and
even
the
object
of
God's
Abhorrence
,
and
this
to
the
Time
of
his
Resurrection
.
I
will
acquaint
these
Gentlemen
with
what
you
delivered
;
you
said
,
Nay
,
for
this
I
affirm
,
as
Christ
did
bear
our
Iniquities
,
so
Christ
for
that
Iniquity
was
separated
from
God
,
and
God
was
here
separated
from
Christ
,
or
else
Christ
spake
Vntruth
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Thou
art
my
Son
this
day
have
I
begotten
thee
,
It
is
Christ
that
dyed
,
yea
,
rather
that
is
risen
again
from
the
Dead
,
and
sits
at
God's
Right
Hand
Who
shall
lay
any
thing
to
the
Charge
of
God's
Elect
,
i.
e.
&c.
p.
You
say
,
It
it
a
higher
Expression
of
Love
that
Christ
should
bear
the
Sins
of
Men
,
than
that
he
should
be
given
to
die
for
Men
,
i.
e.
D.W.
p.
You
say
,
Christ
was
separated
from
God
,
which
you
affirm
and
I
deny
.
i.
e.
D.
Cr.
p.
The
Question
is
,
Whether
Christ
was
at
any
time
under
God's
Abhorrency
,
or
odious
to
him
,
because
under
the
Loathsomness
of
Sin
?
This
you
affirm
,
and
I
deny
.
Whether
Christ
was
thus
on
the
Account
of
the
Filthiness
of
Sin
,
This
you
affirm
,
and
I
deny
.
Though
God
testified
his
threatned
Indignation
against
Sin
in
the
awful
Sufferings
of
Christ
,
Soul
and
Body
,
in
his
Agony
,
and
suspended
those
delightful
Communications
of
the
Divine
Nature
to
the
Humane
Nature
of
Christ
,
as
to
their
wonted
Degrees
;
yet
God
was
never
separated
from
Christ
,
much
less
during
his
Body's
lying
in
the
Grave
;
neither
was
the
Father
ever
displeased
with
Christ
;
and
far
less
did
he
abhorr
him
,
because
of
the
Filthiness
of
Sin
upon
him
.
a
manifestation
of
threatned
Indignation
to
Sin
,
condemning
Sin
in
the
Flesh
of
Christ
,
Rom.
made
a
Curse
Odious
,
Abhorred
This
Separation
was
impossible
,
because
of
the
Vnion
between
the
Divine
and
Humane
Nature
of
Christ
,
The
Father
hath
promised
constant
Supports
to
Christ
in
the
whole
of
his
Vndertakings
and
Sufferings
,
And
is
it
not
strange
,
Gentlemen
,
that
after
he
had
said
this
,
he
should
affirm
a
Separation
?
The
Lord
Jesus
could
not
be
abhorred
or
odious
to
God
,
for
in
him
God
was
always
well-pleased
,
How
horrid
a
Sound
hath
it
to
the
Ear
,
to
say
,
that
Christ
is
odious
to
God
,
and
abhorred
by
the
Father
?
Christ
made
Sin
Christ
made
a
Curse
for
us
:
But
that
's
his
way
of
expressing
it
,
he
doth
not
like
yours
.
Christ
could
not
be
separated
from
God
,
or
abhorred
:
while
his
Body
lay
in
the
Grave
,
his
Soul
went
into
Paradise
.
I
will
shew
you
your
mistakes
.
You
do
not
distinguish
between
the
Affection
of
Wrath
and
Effects
of
Wrath
,
because
God
forsook
Christ
as
to
the
usual
Degrees
of
Comfort
,
he
thinks
Christ
was
separated
from
God
.
Because
he
that
is
formally
a
Sinner
is
odious
to
God
,
therefore
he
thinks
Christ
was
odious
to
God
,
who
had
on
him
the
Punishment
of
Sin
,
with
the
Guilt
or
Obligation
to
bear
Punishment
by
his
own
Consent
,
neither
of
which
have
any
thing
of
the
Loathsomness
of
Sin
.
I
know
not
why
you
think
Christ
came
not
near
God
from
the
time
of
his
Death
to
his
Resurrection
,
unless
because
of
your
Conceit
,
for
the
Loathsomness
of
Sin
God
could
not
bear
the
sight
of
him
.
Christ
was
made
a
Curse
for
us
,
he
was
made
Sin
Christ
bore
the
Curse
of
the
Law
,
Curse
for
us
Poena
Damni
Conf.
Assemb.
c.
Large
Catceh
.
p.
What
Death
did
Christ
suffer
when
he
Sacrificed
himself
?
Cursed
is
every
one
that
hangeth
on
a
Tree
.
Lamb
of
God
without
spot
foolishness
of
the
Cross
Moses
,
Accursed
is
every
one
that
hangeth
on
a
Tree
made
a
Curse
for
us
I will tell you what an Eminent New England Divine , Mr. Stone . MSS. no Antinomian , said to this Point , It may appear that Christ was made a Curse for us , because he suffered the Perfection of the Second Death , which he began in the Garden ; He began to be sorrowful , Matth. 26.27 . He drank the first Draught of the Cup of Wrath , and afterwards it 's said , He was in an Agony : There was the Second upon the Cross : He drank up the Bottom and Dregs of the Cup of Vengeance , and said , It is finished , John 19.30 . He was cursed of God in an eminent manner , Deut. 21 , 22 , 23. compared with Gal. 3 13. If a Man be guilty of Sin worthy of Death , and to be hanged for it , then he is accursed , otherwise not ; Christ was accursed hanging on the Tree , and therefore it 's certain he was guilty of our Sins charged upon him , being the greatest Sinner by Imputation ; and hence he was really cursed of God , and that in an eminent manner ; and not only cursed , but a Curse in the Abstract ; whereby it is most evident that he suffered the immediate Impressions of the Wrath of God , and the Second Death , which takes possession of the whole Man , and therefore must have suffered while his Soul and Body were united , or standing together ; he was those three Hours in the Darkness of Hell , encountring the Powers of Darkness , and wrestling with the Wrath of an infinite God : Man by Sin having displeased such an infinite God , must suffer that infinite Displeasure which Christ suffered in our , room . The Perfection of which second Death consisted in this , that he was utt●rly deprived of all the Sweetness of his Fathers Love and Presence , and filled with the Sence of all the Bitterness of his Wrath , Psal. 22.1 , 2. Isa. 53.4 . to 11. Matth 27.45 , 46. Gal. 3.13 . in which we may attend , 1. The Punishment of Loss , a total Privation and Desertion in respect of Sence and Feeling of the Sweetness of his Fathers Love and Presence : This Desertion appeared in that the God of Glory forsook him , left him destitute and desolate . God the Father hid his Face from him , God would not send in any Comfort , by Sun , Angels , Saints , Psal. 16.12 . God did not only stand at a distance , but lock'd up himself in Anger from him , would not be entreated by him , Psal. 22.1 , 2. &c. 2. There was not only Dereliction but Malediction , Gal. 3.13 . He was assailed by all the infernal Powers of Hell , Luke 22.53 . This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Authority of Darkness ; they might do their worst now , they had their full Scope ; the great●st Battel was fought upon the Cross , Col. 2.15 . 2. He wrestled with the Fierceness of the wrath of an Angry God , consuming Fire ; he was smitten of God , Psal. 69.27 . Isa. 50. Zech. 13.3 . He was his Executioner . 3. A Confluence of Plagues and Evils fell upon him , and settled themselves on his Sacred Person , and he was filled with them , he was in the depth of them , Psal. 69.1 .
Quest. What did our Saviour suffer in Soul ? Dr. Vsher's Div. p. 172.
Answ. He drank the full Cup of God's Wrath filled unto him for our sakes ; the whole Wrath of God due to the Sin of Man being poured forth upon him , therefore in Soul he did abide unspeakable Vexations , horrible Griefs , painful Troubles , Fear of Mind , feeling as it were the very Pangs of Hell ; into which both before , and most of all when he hanged upon the Cross , he was cast , which caused him before his bodily Passion so grievously to complain .
The Death of Christ is the last Act of his Humiliation , whereby he underwent the most extreme , Ames . c. 22. horrible and greatest Punishments for Man's Sins . § 2. It contained the greatest Punishments , because it did equalize all that misery which the sins of men did deserve . Hence is that Plenty of Words and Phrases whereby that Death is expressed in Scripture ? For it 's not called simply Death , but cutting off , rejection , treading under foot , a Curse , an heaping up of wounds and stripes , Isa. 53. Psal. 22. and Sect. 7.
The Inchoation of the Death of Christ in genere damni , in respect of Loss , was the loss of Joy and Delight the Enjoyment of God and the Fulness of his Grace was wont to supply him with , which he lost not as to the Principle and Habit , but as to the Act and Sence . The Inchoa●ion of the Spiritual Death in the Punishment of Sence was his tasting of Divine Wrath , and a kind of Subjection to the Power of Darkness , which Divine Wrath was most especially the Cup which was given to him to drink , Matth. 26.39 . Christ as Sponsor was that Object of this Wrath absolutely . Sect. 9.
Neonomianism
Unmask'd
Gospel
Truth
Stated
and
Vindicated
ISAAC
CHAVNCY
H.
Barnard
HAving
stated
,
and
finished
the
Doctrine
of
Imputation
of
Sin
,
let
us
,
if
you
please
,
in
the
next
place
examine
the
Doctrine
of
Imputation
of
Righteousness
,
I
have
in
this
Point
,
as
I
shall
state
it
,
great
Errours
to
Charge
upon
Mr.
You
hold
that
every
Believer
(
or
Elect
Person
)
is
as
Righteous
as
Christ
;
and
there
is
a
perfect
Change
of
Person
and
Condition
betwixt
Christ
and
the
Elect
;
he
was
what
we
are
,
and
we
are
what
he
was
,
Perfectly
Holy
,
without
Spot
or
Blemish
.
Scripture
Gospel
Defended
,
B.
Err.
descr
.
p.
and
p.
That
I
can
easily
;
you
say
,
Mark
it
well
,
Christ
himself
is
not
so
compleatly
Righteous
,
but
we
are
as
Righteous
as
he
;
nor
we
so
compleatly
sinful
,
but
Christ
became
so
,
being
made
Sin
,
as
compleatly
sinful
as
we
.
Nay
more
,
we
are
the
same
Righteousness
,
for
we
are
made
the
Righteousness
of
God
;
the
very
sinfulness
that
we
were
,
Christ
is
made
that
very
sinfulness
before
God
.
So
that
here
is
a
direct
Change
;
Christ
takes
our
Person
and
Condition
,
and
stands
in
our
stead
;
we
take
Christ's
Person
and
Condition
,
and
stand
in
his
stead
—
So
that
if
you
reckon
well
,
you
must
always
reckon
your selves
in
another's
Person
,
and
that
other
in
your
Person
:
God
gives
Christ
,
God
gives
the
Person
of
Christ
to
Men
,
as
much
as
to
say
,
God
gives
Christ
to
stand
in
the
Room
of
Men
,
and
Men
to
stand
in
the
Room
of
Christ
;
so
that
in
giving
Christ
it
is
as
it
were
to
make
a
change
,
Justitia
Mediatoria
,
sed
Justitia
Mediatoris
D.
W.
The
Mediatorial
Righteousness
of
Jesus
Christ
is
so
Imputed
to
true
Believers
,
as
that
for
the
sake
thereof
they
are
pardoned
and
accepted
unto
Life
Eternal
;
it
being
reckoned
to
them
,
and
pleadable
by
them
for
these
uses
,
as
if
they
had
personally
done
and
suffered
what
Christ
did
as
Mediator
for
them
,
whereby
they
are
delivered
from
the
Curse
,
and
no
other
Atonement
or
Meriting
Price
of
Saving
Benefits
can
be
demanded
from
them
?
i.
e.
effective
i.
e.
Nevertheless
this
Mediatorial
Righteousness
is
not
subjectively
in
them
;
nor
is
there
a
Change
of
Person
betwixt
them
and
Christ
,
neither
are
they
as
righteous
as
he
,
but
there
remain
Spots
and
Blemishes
in
them
,
until
Christ
by
his
Spirit
perfect
that
Holiness
begun
in
all
true
Believers
,
which
he
will
effect
before
he
bring
them
to
Heaven
.
I
question
not
whether
Christ
by
his
Righteousness
merited
for
all
the
Elect
,
that
they
should
in
his
time
and
way
be
certainly
Partakers
of
it's
saving
Effects
;
and
did
not
only
purchase
a
conditional
Grant
of
those
Effects
,
That
Proposition
,
He
that
believeth
shall
be
saved
.
Foundation
of
God
stands
sure
The
Elect
shall
be
saved
he
that
believes
shall
be
saved
,
Nor
whether
besides
these
Effects
being
made
ours
,
the
very
Righteousness
of
Christ
be
imputed
to
true
Believers
,
as
what
was
always
undertaken
and
designed
for
their
Salvation
,
and
is
now
effectual
to
the
actual
Pardon
and
Acceptance
to
Life
;
yea
,
is
pleadable
by
them
for
their
Security
,
and
is
as
useful
to
their
Happiness
,
as
if
themselves
had
done
and
suffered
what
Christ
did
.
i.
e.
i.
e.
I
question
not
whether
Christ
by
his
Righteousness
merited
—
that
Believers
shall
be
perfectly
Holy
,
even
without
Spot
and
Blemish
.
I
doubt
not
but
Spots
and
Blemishes
may
consist
with
his
Justified
State
,
The
difference
lyes
in
these
Points
.
Whether
there
be
a
change
of
Person
between
Christ
and
the
Elect
,
this
you
affirm
,
and
I
deny
.
Whether
the
Mediatorial
Righteousness
of
Christ
be
subjectively
in
us
?
This
you
affirm
,
and
I
deny
.
Whether
we
be
as
Righteous
as
Christ
,
be
a
proper
and
safe
Speech
?
This
you
affirm
,
I
deny
;
though
I
yield
that
we
are
for
the
sake
of
his
Righteousness
,
delivered
from
the
Guilt
of
Sin
,
and
entitled
to
Life
;
yea
,
accepted
with
God
against
all
Excluding
Bars
.
Justitia
Meditoria
cujus
gratia
res
est
We
are
accepted
in
the
Beloved
,
Eph.
Whether
because
Christ
is
perfectly
Holy
,
can
we
be
said
to
be
perfect
in
Holiness
upon
the
account
of
any
Imputation
of
his
Holiness
to
us
,
or
we
so
Esteemed
by
God
?
This
I
affirm
,
you
deny
.
The
Question
is
,
Whether
the
Elect
Believer
before
he
is
perfectly
Holy
,
is
wholly
without
Spot
,
Filth
and
Blemish
?
This
you
affirm
,
and
I
deny
;
though
I
grant
that
those
Spots
,
Blemishes
,
and
Filth
shall
not
subject
them
to
the
Curse
and
Wrath
of
God
,
nor
forfeit
Saving
Benefits
.
i.
e.
Who
shall
lay
any
thing
to
the
Charge
of
God's
Elect
?
it
is
God
that
Justifieth
,
Rom.
Who
shall
Condemn
I
shall
confirm
my
Positions
There
is
no
Change
of
Person
between
Christ
and
the
Elect.
Christ
was
the
Saviour
,
and
never
ceased
to
be
so
,
we
are
saved
;
Christ
was
the
Redeemer
,
and
we
the
Redeemed
;
Christ
forgives
,
we
forgiven
.
Relata
sunt
contraria
negantia
What
is
all
this
to
the
purpose
?
It
's
prophane
Arrogance
for
us
to
pretend
to
his
Prerogatives
;
and
it
's
Blasphemy
to
debase
him
among
their
number
,
who
were
Enemies
,
and
without
Strength
.
My
sec●nd
Argument
is
,
The
Meditorial
Righteousness
of
Christ
is
not
subjectively
in
us
.
i.
e.
Justitia
Mediatoria
I
do
not
speak
of
Inherent
Righteousness
,
of
which
he
is
not
only
the
Pattern
,
but
also
is
the
Cause
and
Worker
,
It
's
Inconsistent
with
the
Nature
of
Gospel
Imputation
.
of
Justific
i.
e.
quod
in
ejus
caput
sit
,
let
the
Guilt
be
upon
him
Our
Iniquity
was
laid
on
him
,
and
he
bear
is
,
He
was
made
Sin
for
us
,
that
we
might
become
the
Righteousness
of
God
in
him
,
he
was
made
Sin
for
us
redeemed
us
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
us
,
that
the
Blessing
of
might
ocme
upon
us
He
was
made
a
Curse
bear
our
Sins
in
his
Body
on
a
Tree
,
Justin
Martyr
&c.
He
gave
his
Son
a
Ransom
for
us
Gregory
Nysson
Albertus
Pighius
Preaching
of
the
Cross
is
Foolishness
viz.
That
if
the
Righteousness
of
Christ
be
Imputed
to
us
so
as
to
be
made
ours
,
then
are
we
as
Righteous
as
Christ
himself
,
because
we
are
Righteous
with
his
Righteousness
.
If
the
Righteousness
of
Christ
be
Imputed
to
us
so
as
to
be
made
ours
thereby
,
then
are
we
as
Righteous
as
Christ
himself
,
because
we
are
Righteous
with
his
Righteousness
.
we
deceive
our selves
Righteousness
of
God
in
Christ
242
,
243.
i.
e.
But
Dr.
saith
,
That
Imputation
is
not
the
Transmission
or
Transfusion
of
the
Righteousness
of
another
into
them
that
are
justified
,
that
they
should
become
perfectly
and
inherently
righteous
thereby
,
He
doth
not
:
For
he
saith
,
That
the
Righteousness
of
Christ
is
imputed
to
us
as
to
it's
Effects
,
hath
this
sound
Sence
,
namely
,
The
Effects
of
it
are
made
ours
by
reason
of
that
Imputation
.
It
is
imputed
,
so
reckoned
unto
us
of
God
,
as
that
he
really
communicates
all
the
Effects
of
it
unto
us
.
is
really
to
overthrow
all
Imputation
:
i.
e.
But
the
Assembly
is
of
my
mind
.
What
is
the
Communion
in
Grace
which
the
Members
of
the
Invisible
Church
have
with
Christ
.
In
their
partaking
of
the
Vertue
of
his
Mediation
in
their
Justification
,
Adoption
,
Sanctification
,
and
whatever
in
this
Life
manifests
their
Vnion
with
him
;
so
that
in
their
Judgment
it
's
the
vertue
of
Christ's
Mediation
operates
on
us
,
and
not
the
Mediatorial
Righteousness
in
us
.
What
is
Justification
Of
Justification
Savoy
Conf.
ch.
I
tell
you
what
the
says
,
which
is
the
same
Articles
with
the
Assemblies
.
i.
e.
Veritas
non
querit
angulos
Philemon
,
v.
done
thee
wrong
put
it
upon
my
Account
i.
e.
I
will
repay
it
to
thee
.
nihil
dat
quod
non
habet
Peace
of
Conscience
,
Heb.
Curse
of
the
Law
.
You
seem
to
speak
as
if
Christ's
Holiness
were
Imputed
to
us
,
and
that
we
are
perfectly
Holy
.
we
are
sanctified
in
Christ
Jesus
Though
Christ
be
perfectly
holy
,
yet
his
Holiness
is
not
so
imputed
to
us
,
as
that
we
are
perfectly
holy
,
You
say
we
appear
before
God
perfect
in
Holiness
,
White
Rayment
God
cannot
account
a
sincere
Christian
perfectly
holy
:
The
Vnion
in
Marriage
doth
not
transferr
habitual
Qualifications
from
Husband
to
Wife
.
Is
a
foolish
Wife
perfectly
wise
because
her
Husband
is
so
?
It
's
absurd
:
Our
restored
Holiness
is
through
the
Operations
of
the
Spirit
,
and
not
by
transfusion
.
If
the
very
Holiness
of
Christ's
Persons
be
in
us
,
if
increated
,
then
we
are
God's
;
if
created
Holiness
of
Christ's
Humane
Nature
be
in
us
,
it
must
depart
from
him
,
and
cease
to
be
in
him
.
Peter
,
Eph.
We
are
made
Gods
.
Flesh
of
his
Flesh
,
and
Bone
of
his
Bone
.
God
made
but
one
at
first
,
on
Col.
This
Life
Pactum
,
compactum
,
conventum
,
foedus
.
Cicero
paciscor
,
quasi
pacis
Actum
striking
of
Hands
,
percussio
manuum
striking
a
Covenant
Fortunas
populo
ex
Testamento
reliquit
A
Covenant
then
is
a
mutual
Obligation
upon
certain
terms
between
two
Parties
.
Olden
Dorpius
,
Cook
.
i.
e.
modo
quodam
.
A
perfect
Covenant
is
when
two
Parties
of
equal
Liberty
and
Rank
do
freely
,
voluntarily
,
and
upon
deliberation
enter
into
mutual
Obligations
,
with
express
Conditions
and
Promises
i.
e.
Express
,
Explicite
i.
e.
A
Covenant
by
way
of
Legislation
,
or
a
Law
Covenant
.
A
Covenant
by
way
of
Promise
,
without
Condition
Law
Covenant
Clopenberg
.
de
Foed
.
Vet.
Soveraign
Legislative
Power
Power
and
Ability
Vnreasonable
,
Vnjust
and
Tyrannical
Condition
and
Sanction
Soveraign
Law-giver
first
and
natural
end
of
the
Law
is
Obedience
to
the
preceptive
part
,
remunerative
part
Law
Covenant
Covenant
of
Works
Personal
Perfection
publick
common
Person
Natural
Fountain
under
the
sentence
of
Death
,
Rom.
The
Law
small
Branch
perfect
Obedience
Law
compact
saved
by
Grace
free
unconditional
Obligation
capable
and
willing
to
restipulate
and
perform
all
Duties
Noah
,
Gen.
I
will
[
i.
e.
set
up
and
establish
my
Covenant
with
you
,
Waters
of
the
Flood
continuance
of
Day
and
Night
Absoluteness
and
Perpetuity
,
Isa.
Covenants
of
Promise
Wits
.
de
foed
.
p.
195.
Vails
of
Conditions
absolute
,
free
and
unconditional
in
respect
of
us
Covenant
of
Grace
or
Promise
mixt
Covenant
express
Compact
Covenant
of
Promise
Covenant
of
Works
Herm.
Witsus
de
Oeconomia
Foed
.
p.
Father
and
the
Son
Mutual
and
Reciprocal
Middle
Person
or
Mediator
Yea
and
Amen
the
Covenant
no
other
Name
for
it
given
under
Heaven
Federal
Conditions
seeing
his
Seed
,
and
prolonging
his
Days
,
and
the
prospering
of
the
good
pleasure
of
the
Lord
in
his
Hand
.
The
Righteousness
of
the
Law
Wits
.
ad
Foed
.
cum
Elect.
p.
195.
§
9.
Works
,
last
.
Edit.
p.
923.
Adam
,
Abraham
,
David
There
are
two
sorts
of
Conditions
Connexion
or
Dependance
Federal
Conditions
Power
and
Ability
Faith
or
Obedience
Foederal
Conditions
Conditions
of
Connexion
Order
and
Dependance
Without
Faith
none
can
please
God
,
Without
Holiness
none
can
see
God
Wits
.
de
Foed
.
196.
rationes
rerum
inter
se
Inartificial
,
Prime
Ort
,
Simple
Comparate
,
Consentany
Conditions
of
Order
Hearing
the
Word
is
the
Condition
of
Faith
,
Clopeub
.
d●
fo●d
de
Foe●ere
Egypt
,
Heb.
secundum
adjuncta
Ordinis
&
Manifestationis
Next
to
the
Doctrine
of
Imputation
,
which
I
think
I
have
sufficiently
cleared
up
according
to
my
Scheme
,
and
fully
and
rightly
stated
Truths
and
Errours
in
those
Points
:
Let
us
now
Debate
the
Conditionality
of
the
Covenant
of
Grace
.
This
being
a
Point
of
Great
Concern
,
I
shall
premise
an
Enquiry
nto
some
particulars
for
the
explaining
this
Subject
.
What
is
the
Covenant
of
Grace
?
It
is
not
the
Covenant
of
Redemption
between
the
Father
and
Spirit
as
one
Party
,
and
the
Eternal
Word
the
Lord
Jesus
as
the
other
Party
.
In the Larger Catechism . Q. 30. Doth God leave Mankind to perish in a state of Sin and Misery ?
A. God doth not leave all Mankind to perish in the Estate of Sin and Misery into which they fell by the Breach of the first Covenant , commonly called the Covenant of Works , but of his meer Love and Mercy delivereth his Elect out of it , and bringeth them into a state of Salvation by the second Covenant , commonly called a Covenant of Grace .
Q. 31. With whom was the Covenant of Grace made ?
A. The Covenant of Grace was made with Christ as the second Adam , and in him with all the Elect as his Seed .
Q. 32. How is the Grace of God manifest in the second Covenant ?
A. The Grace of God is manifested in the second Covenant , in that he freely provideth and offereth to Sinners a Mediator , and Life , and Salvation by him , &c.
Were
this
Covenant
understood
,
I
think
many
well
meaning
People
would
be
undeceived
:
In
that
Covenant
of
Redemption
]
all
the
Causes
of
Man's
Salvation
are
adjusted
and
secured
;
all
Satisfaction
and
Merit
are
on
Christ
,
as
his
undertaking
,
Yea
,
it
's
provided
there
that
the
Elect
shall
obey
the
terms
of
Life
,
and
certainly
possess
Salvation
.
Yea
,
as
that
Covenant
was
not
made
with
the
Elect
,
though
for
the
Elect
;
so
they
have
nothing
to
do
as
a
Condition
of
this
Covenant
.
And
to
this
[
Covenant
of
Redemption
]
all
absolute
Promises
and
Prophesies
of
Grace
are
reducible
,
they
being
a
transcript
hereof
.
This
Dr.
makes
to
be
a
distinct
Covenant
from
the
Covenant
of
Grace
.
A. Supposing what is spoken of his being a Surety thereof , it hath a three-fold respect thereunto . 1. In that the Covenant , Dr. O. p. 271 , 272. as to the Grace and Glory of it , were prepared in the Councel of God , as the Terms of it was fixed in the Covenant of the Mediator , and as it were declared in the Promise , was confirmed , ratified , and made it revocable thereby . This the Apostle insists on at large , Heb. 9.15 , 16 , 17 , 18 , 19 , 20. 2. He thereby underwent and performed all that which in the Righteousness and Wisdom of God was required , that the Effects , Fruits , Benefits and Grace intended and designed , and prepared in the New Covenant might be effectually accomplished and communicated unto Sinners . 3. All the Benefits were procured by him , &c.
Now saith he , The Sum of these things is , Whereas it 's affirmed the New Covenant was procured by the Death of Christ , Dr. O. p. 273. if it be understood with respect unto the Actual Communication of all Grace and Glory prepared in the Covenant , and proposed unto us in the Promises of it ; it is most true , all the Grace and Glory promised in the Covenant was purchased for the Church by Jesus Christ . In this fence by his Death he procured the New Covenant ; but as to the New Covenant it self it 's not procured .
I
say
,
that
the
Covenant
of
Grace
is
not
the
Covenant
of
Redemption
between
the
Father
and
the
Son
.
The
Covenant
of
Grace
is
the
way
that
God
hath
ordained
to
apply
to
Sinners
that
Salvation
which
is
prepared
by
Christ
,
and
which
he
will
inable
the
Elect
to
comply
with
.
I
pray
,
what
do
you
say
is
the
Covenant
of
Grace
.
It
was
made
by
God
in
the
Person
of
the
Father
with
Man
in
the
Person
of
the
Son
.
God
essentially
considered
covenanted
in
the
Person
of
the
Father
,
with
Man
in
the
Person
of
the
Son
.
And
what
is
a
Covenant
between
these
●a●●sks
?
It
's
the
Promise
of
Eternal
Life
made
to
Christ
,
and
to
the
Elect
in
him
to
be
performed
in
and
through
Jesus
Christ
as
the
great
Condition
to
all
them
that
shall
be
saved
by
him
.
Because
it
was
Eternal
between
Equals
Covenant
of
Works
,
yet
a
Covenant
of
Grace
,
absolute
and
free
few
Emanations
Adam
,
Noah
,
Abraham
,
Jacob
,
David
.
Vailed
state
of
Sacrifices
,
Types
,
Figures
.
Legal
,
Moral
and
Conditional
Administration
.
New
Covenant
Promissory
way
But
you
tell
me
not
how
you
prove
the
Covenant
of
Grace
and
Redemption
are
all
one
.
Will
by
which
we
are
sanctified
,
through
the
offering
of
the
Body
of
Jesus
once
for
all
,
End
of
the
Law
for
Righteousness
to
every
Believer
,
Yea
and
Amen
Moses
Mount
Sinai
Adam
,
Noah
,
Abraham
,
Isaac
The Covenant of Grace was made and established not only with us , but jointly with Jesus Christ , and us in him ; so that both are within one and the same Covenant , for the great Transactions with Jesus , yea , even the giving and sending of him , and his accepting the Office of a Redeemer , and undertaking for us , these are all of Grace as well as what is promised to us through him ; therefore the Covenant of Grace must take in all that conduceth ( otherwise than a meer Decree ) to our Restauration and Eternal Salvation .
1. There is no Scripture Evidence for making these two Covenants , one of Suretiship or Redemption with Jesus Christ , and another of Grace and Reconciliation made with us ; that distinction which some use is improper , for the parts are coincident , seeing that which was with Christ was of meer Grace also , John 3.16 . And it 's promised that he should be given for a Covenant , Isa. 42.6 . therefore it 's of Grace we are Redeemed by him , 2 Tim. 1.9 . There was Grace before the World was , and that must be in the Covenant as with Jesus Christ , which was for Reconciling the World to the Father , 2 Cor. 5.18 , 19. Colos. 1.20 , 21. It 's true , Christ only is our Redeemer and Surety , not we in our own Persons , — And Christ hath some peculiar Precepts and Promises appropriated to him , which are not afforded to us in the same manner and degree , yet this hindereth not the Oneness of the Covenant with him and us .
2. The Covenant of Grace was made with Jesus Christ as a Publick Person , a Second Adam , and therefore with all his Seed in him .
3. All in the Covenant as with us , is undertaken for and promised in the Covenant as between the Father and the Son , and so together make but one Covenant .
4. All Covenant Blessings are primarily granted to Christ . See more , p. 23 , &c.
What
is
intended
by
a
Condition
?
I
answer
in
the
Words
of
the
Worthy
Mr.
An
antecedent
condition
signifies
no
more
than
an
Act
of
ours
;
which
though
it
be
neither
perfect
in
every
degree
,
nor
in
the
least
meritorious
of
the
Benefit
conferr'd
,
nor
performed
in
our
natural
Strength
,
yet
according
to
the
Constitution
of
the
Covenant
,
it
is
required
of
us
,
in
order
to
the
Blessing
consequent
thereupon
,
by
vertue
of
the
Promise
;
and
consequently
the
Benefits
and
Mercies
granted
in
this
Order
,
are
and
must
be
suspended
by
the
Donor
,
or
Disposer
of
them
,
till
it
be
performed
;
such
a
Condition
we
affirm
Faith
to
be
.
it
signifies
no
more
i.
e.
according
to
the
Constitution
of
the
Covenant
,
it
is
required
of
us
in
order
to
the
Blessings
consequent
thereupon
by
vertue
of
the
Promise
.
Foederale
Meritum
Do
this
and
Live
,
Ordo
foederalis
,
à
consequentia
Ordinis
vel
posterioritatis
in
Ordine
ad
,
Virtute
pacti
,
By
vertue
of
the
Promise
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
those
Conditions
that
were
fit
,
yet
their
fitness
would
not
have
availed
to
our
Interest
in
the
Benefits
,
unless
he
had
promised
that
they
should
avail
.
A
Penitent
Believer
had
not
been
saved
but
for
the
Promise
,
though
it
's
unlik●
a
God
to
have
saved
any
that
were
not
such
.
chose
fit
Conditions
would
not
have
availed
And
consequently
the
Benefits
and
Mercies
granted
in
this
Order
,
are
,
and
must
be
suspended
by
the
Donor
or
Disposer
of
them
till
it
be
performed
,
and
such
a
condition
we
affirm
Faith
to
be
.
i.
e.
without
money
and
price
These
Conditions
are
our
Duty
by
God's
Command
,
and
no
less
so
by
being
made
Terms
of
the
Benefit
in
the
Divine
Grant
.
His
Duty
no
less
by
being
made
Terms
,
Terms
of
the
Benefit
Terms
of
the
Covenant
The
Covenant
,
tho
conditional
,
is
a
Disposition
of
Grace
:
There
's
Grace
in
giving
Ability
to
perform
the
Condition
,
as
well
as
bestowing
the
Benefits
;
God's
enjoyning
one
in
order
to
the
other
,
makes
not
the
Benefit
to
be
the
less
given
.
It
's
a
Display
of
God's
Wisdom
,
in
conferring
the
Benefit
,
suitably
to
the
Nature
and
State
of
Man
in
this
Life
,
whose
Eternal
Condition
is
not
Eternally
decided
,
but
are
in
a
state
of
Trial
;
yea
,
the
Conditions
are
but
a
meetness
to
receive
the
Blessings
.
I
will
shew
you
the
Reason
why
we
use
the
word
Condition
.
Because
it
best
suits
with
Man's
Relation
to
God
,
in
his
presents
Dealings
with
us
as
Subjects
in
Tryal
for
Eternity
.
Christ
as
Priest
hath
merited
all
.
But
as
King
or
Priest
upon
his
Throne
he
dispenseth
all
,
he
enjoyns
the
Conditions
in
order
to
the
Benefits
;
and
makes
the
Benefits
Motives
to
our
Complivnce
with
the
Conditions
:
He
treats
with
Men
as
his
Subjects
,
whom
he
will
now
Rule
,
and
hereafter
Judge
.
Now
what
word
is
so
proper
to
express
the
Duty
as
enjoyned
means
of
Benefits
,
like
this
Word
Yes
,
I
do
.
There
's
few
Author's
of
Note
,
even
of
any
Perswasion
,
but
make
use
of
this
Word
in
my
Sence
.
viz.
ex
necessitate
dependentiae
mutuae
rerum
Racov.
Catech.
fol
,
in
Hos.
p.
Redemption
,
Forgiveness
,
ver
in
him
,
through
him
,
and
by
him
we
have
,
Of
him
we
have
our
Faith
,
I
will
tell
you
what
is
intended
by
the
Benefits
of
the
Covenant
?
The
Good
Things
or
Priviledges
promised
to
such
as
by
Grace
are
enabled
to
comply
with
the
Terms
of
the
Covenant
,
especially
whatever
is
Essential
to
our
Felicity
.
Darkness
to
Light
Faith
come
by
Hearing
It
's
needful
that
I
acquaint
you
,
wherein
the
conditions
of
the
Covenant
of
Grace
,
differ
from
conditions
in
the
Covenant
of
Innocency
,
or
Works
as
vulgarly
called
;
for
both
lye
in
doing
something
,
though
not
the
same
thing
,
nor
to
the
same
end
,
The
conditions
of
the
Covenant
of
Grace
are
performed
by
the
Grace
of
Christ
freely
given
to
Sinners
.
The
conditions
of
the
Covenant
of
Innocency
were
performed
by
a
strength
due
to
and
inherent
in
our
Innocent
Nature
.
The
Principal
Conditions
of
the
Covenant
of
Grace
express
the
Guilt
and
Misery
of
them
that
perform
them
.
Repentance
owns
our
Filth
and
Guilt
,
and
Faith
in
a
Redeemer
expresseth
our
sinful
and
lost
Estate
;
neither
of
these
could
have
place
in
our
Legal
Righteousness
,
as
being
utterly
inconsistent
with
an
Innocent
condition
:
Nor
can
they
have
much
Room
in
Heaven
,
where
we
shall
be
perfect
,
whereas
the
Terms
of
the
Covenant
of
Works
implied
nothing
but
Innocency
and
Happiness
.
Works
broken
,
Rom.
i.
e.
In
the
day
thou
eatest
,
and
dost
not
repent
thereof
,
thou
shalt
die
,
If
there
had
been
a
Law
given
which
could
have
given
Life
,
verily
Righteousness
should
have
been
by
the
Law
:
The
Conditions
of
the
Covenant
of
Grace
make
us
capable
of
no
Happiness
,
except
what
Christ
hath
bought
and
prepared
for
us
,
his
Blood
is
the
Price
of
all
.
But
the
Happiness
granted
to
sinless
Obedience
was
immediately
from
the
Creator
,
and
knew
no
Atonement
or
Mediator
.
God
so
loved
the
World
that
he
sent
his
Son
,
all
things
made
by
him
?
Col.
The
Blessings
promised
on
the
Conditions
of
the
Covenant
of
Grace
,
are
meerly
of
Grace
;
they
be
for
another's
sake
,
and
not
our
own
.
They
are
given
to
them
that
are
Condemned
by
the
Covenant
of
Works
,
and
that
are
still
Condemnable
by
the
Law
for
the
Imperfection
of
the
performed
Gospel
Conditions
.
Ay
,
but
it
's
forgiveness
which
renders
these
Persons
blessed
,
Rom.
i.
e.
But
the
sinless
Obedience
of
Innocent
made
the
Reward
to
be
of
Debt
,
The
Vse
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
the
Conformity
to
the
Rule
of
the
Grace
of
the
Promise
.
i.
e.
The
Promise
of
Pardon
through
Christ
being
to
the
Penitent
Believer
,
and
no
other
;
Repentance
and
Faith
becomes
necessary
and
useful
conditions
of
this
Pardon
,
by
the
Order
of
God
in
that
Gracious
Promise
.
In
the
Covenant
of
Works
the
meer
Work
gave
an
Interest
in
the
Reward
,
as
it
was
Obedience
to
the
Precept
by
a
Sanction
,
which
had
Goodness
,
but
no
such
Grace
in
it
.
Vpon
these
accounts
I
shall
never
fear
that
Conditionality
of
the
Covenant
of
Grace
should
turn
it
into
a
Covenant
Works
,
till
I
see
it
proved
that
God
can
promise
and
apply
no
Benefit
purchased
by
Christ
to
a
poor
Sinner
,
upon
a
condition
of
an
Action
he
commands
,
and
freely
enableth
the
Sinner
to
perform
:
The
Judgment
Day
is
past
,
and
a
state
of
Tryal
is
over
whenever
it
is
proved
.
Thus
much
for
Removal
of
Mistakes
.
Having
premised
these
things
to
remove
Mistakes
,
I
will
tell
you
the
Truth
,
which
I
will
express
in
the
words
of
the
Assembly
.
How
is
the
Grace
of
God
manifested
in
the
Second
Covenant
.
How
doth
Faith
justifie
a
Sinner
in
the
sight
of
God
?
Non
si
Johannes
sit
homo
sit
animal
no
other
Name
given
under
Heaven
by
which
any
Sinner
can
be
saved
.
But
I
will
give
my
Reasons
why
they
must
understand
a
Federal
Condition
.
For
,
They
judge
,
that
though
God
provided
a
Mediator
for
Sinners
,
yet
they
have
no
Interest
in
him
till
they
believe
.
They
judge
the
Covenant
is
conditional
;
they
scruple
not
to
call
Faith
the
Condition
of
our
Interest
in
Christ
,
and
Salvation
by
him
.
They
judge
that
Christ
and
Salvation
are
offered
to
all
Sinners
on
the
same
condition
,
though
God
effectually
enable
the
Elect
to
obey
the
Condition
.
i.
e.
i.
e.
Of
Justification
The
Covenant
of
Grace
hath
no
Condition
to
be
performed
on
Man's
part
,
though
in
the
strength
of
Christ
:
Neither
is
Faith
it self
the
Condition
of
this
Covenant
,
but
all
the
saving
Benefits
of
this
Covenant
are
actually
ours
before
we
are
born
:
Neither
are
we
required
so
much
as
to
believe
that
we
may
come
to
have
an
Interest
in
the
Covenant-Benefits
.
You
spend
more
than
a
Sermon
to
prove
this
,
and
say
,
there
is
not
any
Condition
in
this
Covenant
.
C.
p.
He
hath
obtained
a
more
excellent
Ministry
,
by
how
much
also
he
is
the
Mediator
of
a
better
Covenant
.
Behold
the
days
come
I
will
be
their
God
,
and
they
shall
be
my
People
.
They
shall
live
That
he
might
live
,
he
must
do
this
.
Covenant
is
everlasting
I
will
be
mer●iful
to
your
Iniquities
,
and
your
Sins
I
will
remember
no
more
.
There
are
many
Conditions
mentioned
in
this
Covenant
,
there
must
be
a
Law
put
in
the
Mind
,
writ
in
the
Heart
,
I
will
put
my
Law
in
your
inward
parts
.
But
Conditions
or
no
Conditions
,
a
Man
must
have
his
Heart
in
this
manner
.
Jer.
Ezek.
Heb.
I
will
put
it
in
,
I
will
write
it
;
they
shall
be
my
People
.
[
Shall
]
They
shall
not
teach
every
one
his
Neighbour
.
—
for
they
shall
know
me
.
If
all
lies
on
God's
part
,
and
Man
must
do
nothing
,
then
all
his
Life-time
he
may
live
as
he
list
.
But
he
saith
in
Answer
to
an
Objection
,
I
must
needs
tell
you
directly
,
That
Faith
is
not
the
Condition
of
the
Covenant
.
Obj. But you will say , He that believes shall be saved , he that believes not shall be damned . Is not Faith therefore the Condition of the Covenant ?
Answ. There is no Person under Heaven shall be saved till he hath believed this , I grant ; yet this will not make Faith a Condition of the Covenant . Faith as an Act is our Act , and our Act of believing is a Work ; but it doth not depend upon a Work . For the Apostle saith , To him that justifies the ungodly .
He
that
believes
shall
be
saved
,
But
you
say
,
That
after
we
are
in
Covenant
with
God
,
he
will
bestow
these
things
upon
us
as
Effects
;
and
that
the
Covenant
in
the
actual
Substance
of
it
is
made
good
to
a
Man
before
he
can
do
any
thing
.
I
will
shew
you
now
how
far
I
agree
with
you
in
this
point
,
and
then
it
will
the
better
appear
where
the
difference
lies
.
Whether
God
hath
promised
,
and
Christ
engaged
in
the
Covenant
of
Redemption
,
that
the
Elect
shall
believe
and
possess
Christ
,
through
his
Blood
the
forgiveness
of
Sins
,
according
to
the
riches
of
his
Grace
,
wherein
he
hath
abounded
toward
us
in
all
Wisdom
and
Prudence
,
having
made
known
unto
us
the
mystery
of
his
Will
,
Neither
is
there
any
Question
,
Whether
there
be
any
Duty
on
Man's
part
as
a
Condition
of
Christ's
Vndertaking
,
or
of
the
certainty
of
the
things
undertaken
in
that
Covenant
.
Nor
whether
the
Conditions
of
the
Covenant
of
Grace
be
performed
in
our
own
strength
,
or
be
uncertain
as
to
the
Elect.
D.
W.
Nor
whether
the
Performance
of
the
Conditions
move
God
to
enact
,
offer
or
appoint
this
Covenant
,
whereby
the
Grace
of
Christ
is
applyed
.
Yea
,
I
add
,
That
God
enacted
this
Covenant
before
we
were
born
,
and
offers
an
interest
in
it
on
it's
proper
terms
to
men
when
Sinners
.
Nor
whether
the
Performance
of
the
Conditions
of
the
Covenant
be
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
Promises
gives
the
Benefits
to
such
as
perform
the
Conditions
.
Nor
whether
the
first
Grace
by
which
we
are
inabled
to
perform
the
Condition
be
absolutely
given
.
This
I
affirm
,
though
that
be
dispensed
ordinarily
in
a
due
use
of
means
,
and
in
a
way
discountenancing
Idleness
,
and
fit
Encouragement
given
to
the
use
of
Means
.
Nor
whether
all
the
Conditions
of
the
Covenant
be
of
the
same
use
,
to
the
same
purpose
,
or
a
like
compleat
Terms
of
the
Principal
Benefits
;
this
I
deny
,
for
Faith
is
supposed
to
all
other
Conditions
,
Nor
whether
upon
the
performance
of
the
Conditions
,
the
Covenant
Grant
becomes
not
as
Absolute
,
and
the
right
to
the
Benefit
no
longer
suspended
.
This
I
affirm
,
for
the
Promise
conveys
the
Title
as
soon
as
the
Terms
of
the
Grant
are
Answered
.
that
as
I
come
now
to
the
Real
difference
betwixt
us
.
Whether
Men
have
an
Actual
Interest
in
the
Saving
Benefits
of
the
Covenant
of
Grace
,
while
they
live
in
Vnbelief
;
this
you
affirm
,
and
I
deny
.
Whether
God
doth
offer
the
Saving
Benefits
of
the
Covenant
upon
Official
Terms
,
as
Believe
and
thou
shalt
be
saved
;
this
I
affirm
,
and
you
deny
.
Blessed
are
they
that
Mourn
for
they
shall
be
Comforted
;
Blessed
are
the
Merciful
,
they
shall
obtain
Mercy
,
Whether
the
Beneficial
Priviledges
of
the
Covenant
be
not
suspended
on
the
Terms
of
Duty
?
As
doth
not
God
forbear
to
pardon
us
till
we
believe
?
This
I
affirm
,
and
you
deny
.
It
's
enquired
,
Whether
God
doth
engage
to
bestow
the
promised
Benefits
of
the
Covenant
on
all
such
,
who
through
Grace
perform
the
Conditions
?
This
you
affirm
and
I
deny
.
All
may
be
reduced
to
this
,
Whether
our
believing
consent
to
the
Covenant
of
Grace
be
absolutely
necessary
by
God's
Command
,
and
promised
to
our
Interest
in
the
saving
Benefits
of
the
Cevenants
.
This
you
deny
and
I
affirm
.
I
will
confirm
the
Truth
by
several
Arguments
.
Each
of
the
Benefits
of
the
Covenant
are
offered
to
Men
on
Condition
,
and
not
absolutely
in
relation
to
God
as
his
People
is
.
So
as
his
People
is
&c.
Ergo.
works
in
us
the
things
that
are
well-pleasing
in
his
sight
through
Jesus
Christ
,
Then
will
I
give
you
rain
in
due
season
.
His
Ordinances
and
Presence
among
them
,
I
am
the
Lord
your
God
that
brought
you
out
,
Putting
on
the
Garment
Hearing
,
by
which
Faith
comes
.
I
pray
,
By
what
Justice
then
do
you
say
the
first
Grace
is
absolute
?
It
's
Injustice
to
add
new
Terms
to
any
of
those
Benefits
,
if
they
be
ours
by
the
Covenant
as
absolute
before
.
If
the
Covenant
be
not
Conditional
,
as
to
the
disposing
of
Benefits
,
it
would
follow
,
That
all
to
whom
the
Offers
are
made
,
have
an
Interest
in
them
,
or
it
is
not
a
serious
Offer
;
no
,
nor
a
true
Offer
,
as
not
containing
a
real
and
natural
Connexion
between
the
Benefit
and
the
Duty
.
as
to
the
Disposal
of
Benefits
Disposal
of
Benefits
Jehovah
our
Righteousness
l.
per
Annam
Now
it
is
true
as
not
containing
a
real
and
natural
Connexion
between
the
Benefit
and
Duty
.
Having
Food
and
Raiment
,
let
us
therewith
be
content
.
Abraham
,
I
am
God
All-sufficient
,
walk
before
me
Faith
it self
is
no
more
necessary
to
our
first
Interest
in
those
Benefits
,
than
any
other
Grace
;
nay
,
than
Vnbelief
.
Let
no
man
object
,
It
's
a
Sign
;
for
so
is
any
other
Grace
;
so
might
be
the
Description
of
by
his
Name
,
by
his
Abode
,
yea
,
Sin
,
a
Persecutor
,
Let
not
any
one
say
it
's
a
Sign
,
for
so
is
any
other
Grace
,
and
may
be
known
by
this
Name
,
Men
are
said
to
enter
into
Covenant
with
God
,
To
keep
Covenant
To
perform
the
Covenant
To
take
hold
of
the
Covenant
,
Christ
hath
obtained
a
more
excellent
Ministry
,
far
differing
,
By
so
much
,
that
he
was
the
Mediator
of
a
better
Covenvnt
,
which
is
established
on
better
Promises
For
if
the
first
Covenant
had
been
Faultless
,
there
had
been
no
place
found
for
the
Second
.
They
abode
not
in
that
Covenant
,
i.
e.
I
will
sprinkle
clean
water
upon
you
,
and
you
shall
be
clean
,
I
will
make
a
Covenant
of
Peace
with
them
,
and
it
shall
be
an
everlasting
Covenant
,
I
will
be
their
God
,
and
they
shall
be
my
People
.
They
shall
go
and
seek
the
Lord
their
God
—
They
shall
ask
the
way
to
Zion
,
saying
,
Come
,
let
us
joyn
our selves
to
the
Lord
in
a
perpetual
Covenant
that
shall
not
be
forgotten
.
All
these
Expressions
are
convincing
,
that
there
is
a
restipulation
on
Man's
part
,
and
that
it
is
a
Covenant
in
respect
of
that
mutual
Stipulation
between
God
and
us
.
To
sappose
the
Covenant
to
be
the
sole
Act
of
God
,
and
an
Act
that
's
meerly
absolute
,
renders
all
these
Phrases
impertinent
and
impossible
.
It
was
his
Act
to
appoint
a
Covenant
,
and
enable
us
to
keep
it
;
and
it
's
his
Act
to
restipulate
on
his
part
,
Consider
the
Seals
of
the
Covenant
,
Baptism
and
the
Lord's
Supper
;
they
seal
not
absolutely
,
but
conditionally
.
Baptism
that
saves
us
,
is
not
the
putting
away
the
Filth
of
the
Flesh
,
but
the
Answer
of
a
good
Conscience
towards
God
,
Vpright
consent
of
Heart
to
the
Vow
and
Profession
.
An
Elect
Person
known
by
Revelation
to
be
so
while
unregenerate
,
is
not
entitled
to
the
Lord's
Supper
.
Vnbelief
,
and
whatever
Sins
are
contrary
to
the
Terms
of
the
Covenant
,
are
the
only
hinderances
to
a
Sinners
Interest
in
the
Benefits
of
the
Covenant
,
and
by
these
we
are
said
to
reject
and
refuse
the
Covenant
.
The
Scripture
lays
Men's
want
of
Forgiveness
on
their
Vnbelief
as
the
culpable
cause
,
The
Gospel-Promise
being
the
way
which
Christ
appoints
to
dispense
saving
Benefits
to
Believers
,
must
have
the
same
Rules
with
the
Covenant
of
Grace
.
The
Gospel
is
his
Testament
,
and
a
Covenant
cannot
be
a
Disposition
contrary
to
this
Gospel
.
This
Promise
tells
us
That
there
is
a
Promise
of
the
first
Grant
made
to
Christ
for
the
Elect
,
and
by
vertue
of
that
Promise
the
Elect
do
consent
to
the
Covenant
.
by
vertue
of
that
Promise
the
Elect
do
consent
:
That
Gospel
or
Covenant
is
the
means
whereby
that
Faith
is
wrought
.
This
Gospel
commands
,
and
by
the
Power
of
the
Spirit
works
that
Faith
in
order
to
saving
Benefits
,
which
Benefits
it
promiseth
to
such
as
do
believe
,
and
no
other
.
This
Gospel
invests
Believers
in
those
saving
Benefitt
.
It
secures
the
perseverance
of
Believers
in
the
true
Faith
,
and
the
necessary
Effects
,
and
thereby
secures
those
Benefits
as
unforfeited
.
But
Christ
never
bequeathed
or
promised
in
the
Gospel
a
Pardon
or
Salvation
to
Vnbelievers
.
He
came
not
to
save
righteous
,
but
to
bring
Sinners
to
repentance
He
is
the
Resurrection
and
the
Life
dead
in
trespasses
and
sins
Nor
the
continuance
of
that
Pardon
or
Salvation
,
but
upon
supposition
that
this
Faith
perseveres
:
And
if
the
Gospel-promise
say
no
such
thing
,
I
am
sure
the
Covenant
did
not
,
The
Account
of
the
Covenant
,
which
seems
most
for
it's
Absoluteness
,
implies
this
conditional
Connexion
of
the
required
Grace
and
the
promised
Benefits
.
Bestowed
Grace
Required
Duty
The
places
that
seem
to
be
for
an
absolute
Covenant
are
,
There
be
others
that
relate
to
the
restauration
of
the
Captivity
.
Yes
,
I
'll
pitch
upon
one
,
&c.
This
is
quoted
To
understand
this
,
we
must
consider
,
Whom
is
this
Covenant
made
with
.
What
can
be
inferr'd
from
this
Scheme
of
the
Covenant
.
It
's
made
with
the
House
of
Judah
and
Israel
,
not
the
Men
in
present
being
,
but
Men
to
be
hereafter
.
It
's
after
those
days
I
will
make
it
,
so
that
it
was
after
the
Covenant
was
to
expire
And
it
could
not
be
the
only
Covenant
of
Grace
,
for
that
had
it's
Being
from
the
Fall
,
and
the
sincere
lost
not
the
advantage
of
it
,
The
Seed
of
the
Woman
shall
break
the
Serpents
Head
.
Graven
in
stone
Mount
Sinai
Mount
Zion
Mount
Sinai
Not
according
to
the
Covenant
I
made
with
their
Fathers
,
Because
they
continued
not
in
my
Covenant
,
weak
through
the
Flesh
Mount
Sinai
But
the
Point
before
us
is
,
to
know
who
this
They
are
either
the
Natural
to
be
alive
in
those
days
,
which
this
Promise
refers
to
.
Or
to
true
Believers
,
who
are
inwardly
If
it
terminate
in
the
Natural
Jews
,
it
's
a
strong
Text
for
the
Conversion
of
the
for
the
most
part
by
an
immediate
Influence
.
Mount
Sinai
But
now
hath
he
obtained
a
more
excellent
Ministry
,
by
how
much
also
as
he
is
the
Mediator
of
a
better
Covenant
.
If
they
be
true
Believers
,
inward
Israel
,
then
there
is
Faith
in
such
who
are
the
Parties
with
whom
God
makes
this
Covenant
,
That
God
might
make
known
the
Riches
of
his
Glory
on
the
Vessels
of
mercy
,
which
he
had
afore
prepared
to
Glory
,
even
us
whom
he
hath
called
,
not
of
the
Jews
only
,
but
of
the
Gentiles
,
Osce
,
I
will
call
them
my
people
which
were
not
my
people
,
and
her
beloved
which
was
not
beloved
,
It
cannot
be
inferred
from
this
Scheme
of
the
New
Covenant
,
that
(
the
Dr.
would
have
it
)
God
doth
not
require
any
Duty
as
the
condition
of
the
Benefits
which
he
promised
to
give
.
New
Heart
I
talk
not
of
a
Condition
before
a
new
Heart
,
but
that
the
New
Heart
is
the
Condition
:
For
God's
Law
is
written
in
the
Heart
,
before
our
relation
to
him
as
his
People
,
or
the
Pardon
of
Sin
.
Law
written
in
the
Heart
But
God
requires
us
to
make
us
new
Hearts
as
a
condition
of
Life
,
Father
eat
sowre
Grapes
God
Visiting
the
Iniquities
of
the
Fathers
upon
the
Children
.
The
way
of
God
is
not
just
or
right
.
O
house
of
Israel
,
(
saith
the
Lord
)
are
not
my
ways
just
?
Are
not
yours
unjust
?
For
thus
saith
the
Lord
,
I
will
judge
you
turn
you
from
your
Iniquities
,
and
so
Iniquity
shall
not
be
your
ruine
.
Cast
away
from
you
all
your
Transgressions
—
and
make
you
a
new
Heart
:
repent
and
live
Iniquity
of
our
Fathers
This
thing
I
commanded
them
,
but
they
hearkened
not
,
Calvin saith on the place , Non frustra hoc dicit Deus , facite vobis , &c. God doth not speak this in vain . Facite vobis ( though they had no Power to do it ) but for this end , that men being convinced of their sins , should blame none but themselves ; and acknowledging their Impotency , should betake themselves to the help of the holy Spirit as David , Psal. 51.22 . So as also this external Exhortation is as it were the Instrument God useth to conferr Grace upon them . And the Apostle acquaints us , 1 Cor. 10. and shews us how the Israelites failed , and rebelled against this conditional Covenant , and so brought themselves under the Calamities threatned to their Disobedience , and tells us , that all these things happened unto them in a Type , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as another Reading hath it ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver. 11. They were Types , and were written for our Instruction . Wherein was that ? viz. That we should not think as they , to be saved upon the condition of our Performances , which they did , notwithstanding they had Christ and the free Promise of Life given to them in the Types of the Cloud , and the Rock which they made not Improvement of , or regarded , but stood mostly on their own strength and righteousness . Therefore , saith he , ver. 12. the Instruction lies here , which we are taught , He that thinks that he stands , let him take heed lest he falls ; i. e. let him depend upon the Free Grace of the Covenant , and not upon his Conditional Performances . I see not to what purpose you quote 2 Cor. 3.6 . and ch. 10.11 , 12 , 21.
I
will
tell
you
your
Mistakes
,
you
think
every
thing
is
a
price
to
buy
a
Benefit
,
which
is
a
compliance
with
the
way
God
hath
ordained
to
be
a
way
to
bestow
a
Gift
.
i.
e.
You
think
because
God
hath
promised
to
Christ
,
that
the
Elect
shall
believe
;
therefore
God
cannot
make
Faith
a
Condition
of
any
other
Blessing
.
He
thinks
because
Christ
is
given
to
be
a
Covenant
,
is
appoint●d
to
be
a
Surety
,
to
serve
the
great
ends
of
the
Covenant
accomplished
and
secured
,
therefore
there
is
nothing
required
from
men
as
the
way
of
their
Interest
in
the
Benefits
of
the
Covenant
,
though
under
the
Influence
of
Christ
.
You
think
because
Christ
is
appointed
to
work
Faith
in
Order
to
Vnion
,
and
other
Benefits
,
therefore
we
must
have
an
actual
Interest
in
Christ
and
his
Benefits
before
this
Faith
is
wrought
.
You
think
because
all
Grace
after
Vnion
comes
from
Christ
as
our
actual
Head
,
therefore
Christ
by
his
Spirit
can
work
no
Grace
in
us
as
our
designed
Head
.
You
think
because
God
Soveraignly
decreed
what
Benefits
he
would
bestow
;
therefore
he
hath
as
our
Ruler
,
stated
no
rectoral
Method
of
bestowing
those
Benefits
.
Because
the
Covenant
is
everlasting
,
(
as
to
future
)
therefore
you
judge
there
can
be
no
Condition
on
man's
part
;
nor
remembring
,
that
the
Covenant
secures
our
perseverance
in
performing
those
Conditions
.
in
his
Treatise
of
That
Christ
undertook
that
those
who
were
to
be
taken
into
this
Covenant
should
receive
Grace
,
enabling
them
to
comply
with
the
Terms
of
it
,
fulfill
it's
Conditions
,
and
yield
Obedience
,
which
God
required
therein
.
How
frequently
doth
he
assert
,
That
our
Interest
in
the
Benefits
of
the
Covenant
depends
on
our
Answering
the
Terms
of
the
Gospel
.
Dr. Owen shews what Christ undertook as Sponsor , Praes. Fidejussor . 1. To answer for all the Sins of those who are to be , and are made Partakers of the Benefits of it . 2. That those who are to be taken into Covenant , [ by their Actual embracing it ] should receive Grace enabling them ; and whatever Christ undertook , God promised ; and this Grace of Compliance is no other than what Christ procured , undertook , and God promised . To say that the Promises are Conditions one of another , is to say no more than that they stand in an order of Application , and i● a constituted relation one to another .
Norton
,
Orth.
Evang.
Faith
is
a
Condition
,
though
not
of
it self
,
yet
of
Salvation
,
and
that
in
the
Elect
themselves
:
Therefore
the
Application
of
Salvation
seems
not
to
be
free
in
respect
of
the
Elect.
i.
e.
i.
e.
I
will
give
Eternal
Life
to
the
Elect
,
if
they
believe
,
I
will
out
of
my
absolute
Will
give
unto
the
Elect
Eternal
Life
,
because
I
will
out
of
my
absolute
Will
give
unto
the
Elect
to
believe
.
Particula
si
,
Repentance
and
new
Obedience
are
necessary
to
Salvation
,
Therefore
the
Application
of
the
good
of
Election
is
not
to
be
free
in
respect
of
us
.
Yes
,
and
something
more
viz.
That
the
Gospel
barrs
all
Vnbelievers
and
dead
Sinners
from
Pardon
and
Adoption
,
and
denounceth
the
continuance
of
Condemnation
against
them
,
limiting
it's
Benefits
to
such
as
believe
.
This Scheme contains three things . 1. A Description of the Covenant of Grace . 2. An Assertion that this Covenant of Grace is owing to the Sacrifice and Righteousness of Christ . 3. A Supposition that this Righteousness and Sacrifice of Christ hath no other Influence upon our acceptance with God , but that for his sake he enrted into such a Covenant with Mankind .
1. His Description is this : A Promise of the pardon of Sin and Eternal Life to those who believe and obey the Gospel .
You
will
not
,
I
hope
,
deny
this
to
be
a
true
Description
of
the
Covenant
of
Grace
.
But I will for all your hast : It is a Description so liable to Exceptions , that it describes neither the whole of the Covenant , nor a New Covenant , nor ( upon the matter ) any Covenant at all .
If
you
prove
what
you
say
,
I
'll
strike
out
your
Name
from
my
Book
;
and
if
I
can
be
convinced
,
I
must
subscribe
yours
.
You shall see what I can do presently . 1. This Description gives us very little of a true Covenant of Grace . For , 1. Tho you think to put us off with a Promise of Pardon and Life to those that believe and obey ; the true Covenant of Grace hath given us a Promise of that Faith whereby we may believe , and of that New Heart , whereby we are enabled to obey the Gospel . And First , We have the Promise of the right Faith in the true Covenant , John 6.37 . Eph. 1.8 . And least it should be said , Faith is a common Gift , as other things are , the Apostle hath his reply ready , Eph. 1.19 . Secondly , We have a direct and express Promise too of that New Heart from which we give to God new Obedience , Ezek. 36. Ver. 26 , 27. &c.
2. This Description gives but very little of the true Covenant of Grace ; there 's a Promise of Pardon and Life to them who believe and obey , but Perseverance in Faith and Obedience is left to the Desultory and Lubricous Power of Free Will ; whereas in the true C●venant of Grace there 's an Undertaking that the Covenant shall be immutable both on God's part , Jer. 32.38 , 4. God hath said , He will not turn away from doing them good . And 2ly . He hath promised , That they shall not depart from him , &c. p. 583.
2. As it describes not the whole of the Covenant , so it describes not the Nature of a new Covenant . 1. It describes no New Covenant in opposition to the Old Covenant of Works : The Covenant with Adam promised Life upon condition of O●edience , and those Commands as easie as those now given to Mankind , and much easier too , if we consider Adam's Natural Strength . 2. We are told by you , that Christ hath added to the Moral Law , [ i. e. to the Moral Duties required by the New Law , Faith and Repentance ] which is to lay more Load on those that were overcharged before . So that as you make Covenants , Adam's was much the better Covenant of the two ; but you have wisely shuffled in a Promise of the Pardon of Sin , which may seem to give this Covenant a Preheminence above that of Adam : But that will not mend the matter , both because it 's better to have no Sin in our Natures , than such a Remedy ; better to have no Wound than such a Plaister ; and also because the Promise of Pardon ( as you say ) is suspended upon the condition of Faith and Obedience , which without a Supernatural real Influx of immediate Divine Power , reduceth the Promise to an impossibility of Performance . 2ly . This Covenant described is no new Covenant in opposition to the Old Administration of the Covenant of Grace ; there were the same Promises then that we have now , the same Moral Precepts that we have now . Though the Word Gospel come in for a Blind , yet the Apostle assures us the Gospel was preached to Abraham .
3. Upon the matter it 's no Covenant of Grace at all , p. 584. For , 1. A Promise of Pardon and Life upon condition of believing and obeying , is neither better nor worse than a Threatning of Condemnation and Death , to them who believe not and obey not . It may with equal right be called a Threatning of Death , as a Promise of Life : It 's no more of Grace than a Covenant of Wrath : And therefore , 2ly . ( If it be lawful to consider Man as the Word of God describes him , dead in Sins and Trespasses ) It 's no Covenant at all to him . For what is the nice difference betwixt the Promise of Life to him that obeys , when it 's certain before-hand he cannot obey , and no Promise at all , &c.
Well
,
Sir
,
pray
let
us
call
another
Cause
:
Do
you
argue
like
a
Voucher
to
my
Book
.
Mr.
he
is
a
sharp
Man
,
and
he
doth
this
only
for
Argumentation
sake
;
he
is
of
my
mind
for
all
this
.
Mr. Neonomian , I must tell you I have narrowly pryed into this Paradox , That the Covenant of Grace is owing to , procured by , and founded on the Obedience of Christs Life , and the Sacrifice of his Death , and yet so unhappy I have been in my search that I cannot find any proof , or any attempt to prove it ; and therefore ( till I see evidence to the contrary ) I shall take for granted that the Covenant of Grace is owing to , and founded on , and given forth by that Free Grace of God from whence it s justly denominated a Covenant of Grace , though the Intervention of a Mediator , such a Mediator was absolutely necessary to put us into Actual Possession of those Rich Mercies designed to us by God in that Covenant ; which Mediator himself is owing to , and founded on that Covenant of Grace ; and therefore the Covenant of Grace is not founded upon him , but indeed for that Covenant [ which Mr. Neonomian ] is pleased to call a Covenant of Grace , it 's no great matter where it is founded ; and therefore let him dispose of his own Creature as he pleaseth , &c. See p. 581 , 586. &c.
There
are
Precepts
and
Threatnings
in
the
Covenant
of
Grace
;
and
therefore
those
Duties
required
are
Foederal
Conditions
:
For
to
the
performance
of
them
are
annexed
Promises
,
and
to
the
breach
of
them
Threats
.
Dr. Witsius . The Covenant of Grace , or Gospel strictly so called , as a Platform of that Covenant , seeing it consists in meer Promises , properly prescribes nothing as Duty , it requires or commands nothing , not so much as Believe , Trust and Hope in the Lord , &c. but it reports , declares and signifies to us what God in Christ hath promised , what he will and is about to do . All Prescription of Duty belongs to the Law , even as after others venerable Voetius hath pressed again and again . Voet. Disput. Tom. 4. p. 24. & seq . And this we must firmly hold , if we will constantly defend ( with all the Reformed ) the perfection of the Law , containing in it's compass all Vertues , all Duties of Holiness . But the Law fitted to the Covenant of Grace , and according there to written in the Heart of the Elect , commands all these things which are propounded in the Gospel , to embrace it with Faith unfeigned , and to live a Life of Grace and Glory agreeable thereto . De F●●der . p. 197.
As to Comminations , it cannot be denyed but in the Doctrine of Christ and his Apostles , there are many Comminations , which have a peculiar respect unto the Covenant of Grace , as , He that believes not shall be condemned , &c. which Comminations do seem to be distinguished from those that are plainly Legal : Such as this , Cursed be he that continues not in all things , &c. Yet if we exactly consider them , the Covenant of Grace hath no peculiar Threats , for all the Threats are from the Law , which Law as to all its parts , doth accommodate and suit it self to the Covenant of Grace ; and there are none which cannot be referred to , or deduced from that meer Legal Commination Cursed is every one that continueth not in all things , &c. De Foed . p. 199.
Divers
Points
besides
that
he
is
erroneous
in
.
The
next
I
would
challenge
him
upon
,
is
Saving
Faith
,
and
the
Nature
of
it
:
For
his
Errour
is
this
:
That
Saving
Faith
is
nothing
but
a
Perswasion
or
absolute
concluding
within
our selves
,
That
our
Sins
are
pardoned
,
and
that
Christ
is
ours
.
Sir
,
he
tells
us
,
that
the
whole
Essence
of
Faith
is
nothing
else
but
the
Eccho
of
the
Heart
answering
the
foregoing
Voice
of
the
Spirit
and
Word
of
Grace
.
My
Sins
are
forgiven
me
,
saith
Faith
.
And
the
Soul
that
can
assume
thus
from
the
Spirit
and
Word
of
Grace
,
hath
the
whole
Essence
of
believing
.
i.
e.
The
Daughter
of
the
Voice
Who
hath
believed
our
Report
Voice
heard
Who
hath
believed
or
heard
our
Voice
?
Faith
verily
is
from
hearing
,
and
this
hearing
by
the
Word
of
God
.
Of
his
own
Free-will
Lydia's
)
he
begets
us
by
the
Word
of
Truth
.
In
Christ
Jesus
I
have
begotten
you
by
the
Gospel
,
James
,
ch.
i.
e.
Marvellous
Significent
2
Cor.
9.4
.
ch.
11.17
.
and
Heb.
3
14.
Confident
Perswasion
Argumentum
Inartific
Abraham
,
He
was
strong
in
Faith
.
To
all
riches
of
the
full
assurance
of
understanding
:
plenam
fidem
vel
persuasionem
habeo
I
am
perswaded
,
i.
e.
I
am
perswaded
that
neither
Death
nor
Life
,
I
am
perswaded
in
the
Lord
Jesus
,
that
there
's
nothing
unclean
of
it self
.
That
they
received
not
the
Promises
in
the
fulfilling
of
them
by
performance
,
but
saw
them
afar
off
,
and
being
perswaded
of
them
,
saluted
them
in
their
own
Hearts
,
When
he
puts
a
Man
to
examine
his
Faith
,
he
hath
these
Words
,
How
do
I
know
I
believe
in
Christ
?
He
answers
,
Do
I
rest
my
Heart
upon
his
Truth
?
Do
I
receive
it
as
a
Truth
that
I
do
believe
?
Or
do
I
reject
it
,
and
will
not
receive
it
?
Then
I
do
not
believe
it
.
But
if
thou
sit
down
and
rest
upon
this
Truth
,
and
receive
it
,
and
do
in
reality
believe
it
,
then
you
may
absolutely
conclude
Christ
is
yours
.
If
this
taking
Christ
be
the
best
Security
,
how
shall
I
know
whether
I
believe
or
no
?
Or
how
shall
I
know
that
this
my
taking
is
not
counterfeit
,
but
solid
and
real
.
&
c
He
that
believeth
on
the
Son
hath
a
witness
in
himself
?
Natural
Man
indeed
receiveth
not
the
things
of
the
Spirit
by
Faith
,
i.
e.
He
says
,
If
the
Lord
give
to
any
to
believe
this
Truth
,
C.
p.
that
it
is
his
Iniquity
the
Lord
hath
laid
on
Christ
,
God
himself
cannot
charge
one
Sin
on
that
Man
:
and
he
makes
a
difference
between
a
strong
Believer
and
a
weak
,
to
consist
in
the
degree
of
his
Perswasion
.
C.
p.
The
Lord
hath
been
very
bountiful
to
me
,
that
I
may
return
to
my
rest
.
I
shall
express
it
in
the
Assemblies
Words
,
By this Grace a Christian believeth to be true whatsoever is revealed in the Word ; from the Authority of God himself speaking therein , and acteth differently upon that which each particular Passage thereof containeth , yielding Obedience to the Commands , trembling at the Threatnings , and embracing the Promises of God for this Life , and that which is to come : But the principal Acts of Saving Faith are , Accepting , Receiving , and resting upon Christ alone for Justification , Sanctification and Eternal Life , by vertue of the Covenant of Grace .
Gentlemen
,
weigh
this
Account
of
Faith
well
;
which
if
it
were
regarded
,
and
no
essential
part
excluded
,
when
Faith
is
considered
as
a
Condition
of
any
Gospel-benefit
.
—
One
would
think
no
man
need
prove
that
it
is
not
saving
Faith
when
any
Essential
part
of
it
is
wanting
;
and
that
it
must
be
saving
Faith
,
when
we
mention
Faith
as
a
Condition
.
What
is
Faith
in
Jesus
Christ
?
Larger
Catechism
whatever
is
revealed
in
the
Word
,
Voluntas
sequitur
ultimum
dictamen
intellectus
i.
e.
The
Question
is
not
,
whether
Assurance
be
attainable
in
this
Life
as
an
effect
of
Faith
?
Nor
whether
a
Sinner
ought
to
apply
,
yea
,
doth
personally
apply
the
general
Offers
of
Christ
and
Life
by
his
own
Compliance
with
the
Terms
of
the
Gospel
;
for
upon
a
true
acceptance
of
a
whole
Christ
,
he
is
mine
in
vertue
of
the
Gospel-promise
,
which
God
will
perform
in
giving
Christ
and
Life
to
all
that
accept
him
as
he
is
proposed
for
our
acceptance
.
Nor
whether
a
convinced
Sinner
hath
a
more
special
Regard
at
first
of
the
Priestly
Offices
and
Sufferings
,
as
what
are
more
sensibly
fitted
to
his
guilty
state
.
Priestly
Offices
Nor
whether
every
thing
recorded
in
Scripture
must
be
dwelt
on
with
the
same
regard
,
concern
and
assurance
as
the
Essentials
of
the
Covenant
of
Life
.
Nor
whether
Faith
contain
in
it
a
reliance
on
Christ
as
our
only
Saviour
,
and
on
his
Satisfaction
and
Merits
,
as
what
alone
purchased
our
Pardon
and
Acceptance
,
as
well
as
it
includes
the
realizing
Assent
to
the
Truth
,
and
unfeigned
fiducial
Consent
to
acceptance
of
a
whole
Christ
in
all
his
Offices
.
All
these
I
affirm
.
The
real
difference
is
,
whether
the
whole
Essence
of
Saving
Faith
consists
in
an
inward
Perswasion
or
Assurance
that
our
Sins
are
pardoned
,
and
Christ
is
ours
.
This
you
affirm
and
I
deny
:
Yea
,
I
deny
that
it
is
at
all
of
the
Essence
of
Saving
Faith
.
I
said
it
contained
,
and
it
included
it
;
I
said
not
they
were
of
the
Essence
.
The
second
thing
in
difference
is
,
Whether
Saving
Faith
includes
not
in
it's
Nature
that
powerful
efficacious
Assent
to
the
Word
,
and
fiducial
consenting
to
acceptance
of
Christ
as
Prophet
,
Priest
and
King
,
with
a
Reliance
on
his
Merits
,
and
obediential
Regards
to
God
as
the
Truth
above-mentioned
doth
express
.
This
you
deny
and
I
affirm
.
containing
,
including
I
will
now
confirm
the
Truth
.
Faith
is
not
an
Assurance
or
inward
Perswasion
,
that
Christ
is
ours
,
and
our
Sins
are
pardoned
.
That
which
I
will
prove
is
,
that
Saving
Faith
is
not
Perswasion
.
i.
e.
Yes
;
but
I
will
have
my
Liberty
to
dispute
of
what
I
please
,
whether
it
be
the
Question
or
no.
Men
may
have
this
Faith
,
tho'
they
do
not
savingly
believe
,
Nay
,
the
most
profligate
Sinners
grow
secure
by
it
.
No
,
no
,
I
don't
mean
so
;
I
mean
that
Faith
is
not
an
inward
Perswasion
that
Christ
is
ours
.
de
omni
Lord
,
Lord
Foolish
Virgins
Many
true
Believers
have
not
this
Perswasion
.
God
hath
given
us
Eternal
Life
,
and
this
Life
is
in
his
Son
,
I
I
believe
,
help
my
Vnbelief
:
Such
as
had
assurance
do
(
by
this
Doctors
Opinion
)
fall
into
the
Sin
of
damning
Vnbelief
,
whenever
they
doubt
their
Interest
in
Christ
,
and
especially
if
they
conclude
that
they
have
no
interest
in
him
.
This
Perswasion
should
suppose
an
Interest
in
Christ
doth
not
give
it
;
it
is
a
false
Conclusion
,
that
Christ
is
mine
before
he
is
so
;
and
must
the
great
Terms
of
Life
be
a
Lie
.
We
are
to
examine
our selves
,
whether
we
are
in
the
Faith
or
not
,
Where
hath
God
made
this
Proposition
,
My
sins
are
laid
on
Christ
:
Vnless
you
are
for
general
Redemption
;
the
Word
of
Grace
promiseth
Pardon
to
none
but
a
Believer
,
and
the
Spirit
speaks
to
none
but
a
Believer
.
He
loved
me
,
and
gave
himself
for
me
.
My
Lord
,
and
my
God
.
Thy
Sins
are
forgiven
I
am
thy
Salvation
The
Second
thing
that
I
will
prove
is
,
that
Saving
Faith
hath
the
Essentials
expressed
in
the
above-mentioned
Truth
,
as
Assent
,
Trust
,
Consenting
,
Acceptance
of
Christ
,
Reliance
,
You
are
mistaken
,
I
will
prove
my
Position
true
,
and
then
see
where
your
Errour
will
be
.
Faith
can
be
no
less
than
the
Souls
Answer
to
the
Call
of
God
,
The
Scripture
describes
Saving
Faith
by
all
these
Acts
;
it
's
the
evidence
of
things
not
seen
,
Substance
of
things
hoped
for
,
Receiving
of
Christ
Christ
can't
be
received
as
a
Saviour
without
these
.
A
Faith
without
these
Essentials
could
never
produce
those
great
Effects
as
are
ascribed
to
Faith
,
to
purifie
the
Heart
,
to
be
a
shield
against
Temptations
,
works
by
Love
sanctifies
us
By
Faith
we
are
risen
with
Christ
,
fulfilling
of
the
Law
An
Inlightned
Regenerate
Soul
cannot
Act
towards
Christ
,
when
he
is
first
presented
to
its
view
below
these
Instances
.
His
mistakes
are
,
because
Faith
is
the
Evidence
of
things
unseen
,
it
assents
unto
unseen
realities
)
therefore
he
thinks
that
our
Faith
is
nothing
but
our
assent
.
Because
the
Word
of
Grace
promiseth
Justification
unto
all
true
Believers
,
therefore
an
assurance
of
my
being
Justified
is
believing
,
whereas
I
must
first
be
a
Believer
in
order
to
Pardon
,
before
I
justly
can
or
ought
to
believe
that
I
am
pardoned
.
Be
it
known
unto
you
,
that
through
this
Man
is
preached
unto
you
forgiveness
of
Sins
,
and
by
him
all
that
believe
are
justified
,
&c.
Popish School Divines do dream that Faith is a Quality cleaving in the Heart , Luth. on Gal. c. 3. v. 8. without Christ . This is a Devilish Errour . But Christ should be so set forth , that thou shouldest see nothing besides him , and shouldest think that nothing can be more near unto thee , or more present within thy Heart than he is , for he sitteth not Idly in Heaven , but is present in us . C. 2. I live , yet not I , but Christ liveth in me . And here likewise you have put on Christ .
Faith therefore is a certain stedfast beholding , which looketh upon nothing else but Christ the Conqueror of Sin and Death , and the Giver of Righteousness , Salvation and Eternal Life ; this is the cause that Paul nameth Jesus Christ so often in his Epistles , almost in every Verse ; but he setteth him forth by the Word : For otherwise he cannot be comprehended but by the Word . This was lively and notably set forth by the Brazen Serpent , for Moses commanded them that were stung to do nothing else but stedfastly behold the Brazen Serpent , they that did so were healed .
Read with great vehemency this word , me , and , for me , and so inwardly practise with thy self , Id. on Gal. 2.20 . that thou with a sure Faith maist conceive and this me in thy Heart , and apply it unto thy self , not doubting but thou art of the number of those to whom this 〈◊〉 belongeth : Also that Christ hath not only loved Peter and Paul , and given himselfe for them , but that the same Grace also which is comprehended in this me , as well appertaineth and cometh unto us as unto them . — When I feel and confess my self a Sinner through Adam's Transgression , why should I not say that I am made Righteous through the Righteousness of Christ , especially when I hear that he loved me , and gave himself for me . This did Paul most stedfastly believe , and therefore he speaketh these words with so great vehemency and full assurance , which God grant unto us in some part at the least , who hath loved us , and given himself for us .
What is Faith ? The first part of Religion , whereby from Knowledge I believe in God . Yates Divin . The first Act of Faith is passive in receiving what God gives . — Here may we justly say , it is a poorer and meaner Act to believe than to love ; nay , rather Passion than Action , for we are first apprehended of God before we apprehend him again , Phil. 3.12 . This Grace is most freely Graced , that it might the more frankly reflect all on God again — No doubt Faith receives a full discharge , makes it not , we rather by Faith receive an Acquittance Sealed in the Blood of Christ , than the Blood of Christ to make our own Works Meritorious , which we may offer to God in payment for our selves . Here lyes the Errour of Papists even in Faith i● self , and other Graces ; If God will ●●t bear half the Charges by his Co-operation , Man shall undertake to Merit his own Glory , and fulfill the Royal Law so abundantly , that he shall have something over and above .
— Works are the Effects of Sanctification , Sanctification is the Effect of Justification . P. 23.
The Object of the Understanding is Truth , of the Will Goodness . Temble of Grace and Faith . P. 111. Faith is an Assent to the Truth and Goodness of Divine Revelation , wherefore we affirm that this Faith is an Act of the Understanding , and of the Will , both together approving and allowing the Truth and Goodness of Divine Things . In which Asser●ion you are to note that we do not make the habit of Faith to be inherent in two Faculties , but we affirm the subject is but one and the same , viz the Intellectual Nature ; for I take it with divers of the Lerrned , that these Speculations about the real distinction of Faculties in Spiritual Substances of Angels and Souls of Men , are but meer subtilties in the Schools , without any true ground in the Nature of it . The Understanding essentially includes the Will , and the Will the Understanding ; wherefore the O●ject of the Understanding and Will are one and the same , Truth and Goodness are essentially the same .
Faith is General or Particular . P. 124.
General , that which is Assent to all Divine Revelations , as good and true in regard of our selves . Here comes in the common Work of the Spirit .
Particular Assent of Faith , is when all things revealed by God are assented to as most true and excellent in regard of our selves , when they are particularly applyed to our proper occasion , and compared with all Desires and Provocations whatsoever to the contrary , when we know and believe these things that are generally delivered , P. 131. for our selves , in application to our own use and practice , ( as Job was counselled by his Friends , ) so that we believe in this particular as well as that , at this time as well as another .
1. The Root and Fountain of this Blessed Assent , is the Grace of Sanctification . And , 2. The Object is Twofold . P. 133.
The whole Will of God revealed in his Word , containing all Histories , Doctrine , Commands , Threatnings , Promises , &c.
2. The particular Promise of Remission of Sin , and everlasting Life by the Death of Christ , which in one Word we call the Gospel ; tho both be one and the same infused Grace which respects both , yet Faith as it respects these Objects , the whole Will of God , and a particular Promise of the Gospel , admitteth of divers Considerations , Names , and Use . Faith , as it assents to the whole Will of God , I call Legal , because it is such a Vertue as is immediately required by the Moral Law , in the same manner as Duties of the Moral Law are , and as all other Moral Duties are required of us in their Degrees , as parts of our inward and outward Sanctity , necessary to Salvation ; so is this Faith commanded as a principal Grace , and prime part of our Obedience to the first Command ; so in this respect it may be saving , namely , as other Graces are .
Faith , as it assents unto the Special Promise of Grace , I call Evangelical , because it 's such an Act as is expresly commanded in the Gospel , not revealed by the Moral Law . It is called properly Saving and Justifying , in regard of the Use of it , through God's gracious appointment , to be the only Instrument of our Justification and Salvation by Christ . He defines it thus :
It is a Grace of Sanctification wrought by the Holy Ghost in every Regenerate Man , P. 140. whereby for his own particular he trusteth perfectly on the Promise of Remission of Sins , and Salvation by Christ's Righteousness . The proper Act of Faith as it justifies , it consisteth in Trust and Reliance for our own particular — To believe the Truth of a particular Promise , is to trust upon the Performance of it to me ; and that assent of Faith which is given to such a Promise , is properly called Fiducia , or Trust . To assent unto such a Promise , is not barely to believe that there is such a thing in the World as Remission of Sins by Christ , to be bestowed upon God knows who ; ( for this is to believe the Promise not as a Promise , but a History ) but this Assent is of the whole Heart , in Trust , Reliance , Adherence , &c. That Fiducia is the Essence of Justifying Faith , 1. From the Phrase of Scripture used in this business , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to believe in , upon , into God , Christ , &c. 2. From the opposition between Faith and Distrust , Jam. 1.16 . Rom. 2.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. From that excellent place , 2 Tim. 1.12 . I am perswaded he is able to keep , &c.
Wherefore to believe the Promise , is with Confidence and Trust to rely upon it ; P. 140. which Assent of Faith is wrought in this manner .
1. A Man is enlightned to see his Sin and Misery .
2. The Promise of Grace is proposed and freely offered unto him .
3. Whence the Heart touched by the Spirit of Grace draws near to Christ , casts himself into his Arms , &c.
It bespeaks Christ in all Terms of Confidence and Affiance , My Lord , my God , my H●pe .
This Work of Faith , as it doth greatly glorifie God , in ascribing the whole Honour of our Salvation only to Free Grace in Christ , so God doth highly honour it above all Fellow-Graces , by making it the blessed Instrument of all the Comfort we enjoy in this World , thereby giving us assurance of our Justification in his sight by Christ's Righteousness , and a double Comfort . 1. Peace of Conscience , resting it self secure upon the Stability of God's Promise , against the Severities of Justice , the Accusations of the Law ; it hath , wherewithall to answer even an All-sufficient , Righteousness in Christ —
2. That kind of Fiducia which we call Assurance of full pardon of our Sins : This is the fruit of that Fiducia , or trusting unto the Promise it self , wherein stands the proper Act of Justifying Faith . — Many do stedfastly believe , and rest themselves only upon Christ for Salvation , who yet would give a World to be assured and fully perswaded that their sins are pardoned — Whereupon they will be apt to fall back and say , They do not , nor can't believe at all . A great mistake , and that which casteth many a Conscience upon the Rack . It 's a false Argument ; for Justifying Faith is not to be assured of Pardon , but to trust wholly upon the Promise for Pardon .
What is Essential unto Faith is manifest : That which in order of Nature seems to have the Precedency , Dr. O. of Justific . p. 135. is the Assent of the Mind , unto that which the Psalmist betakes himself unto in the first place , for relief under a sense of Sin and Trouble , Psal. 130.3 , 4. — It 's declared in the Gospel , that God in his Love and Grace will Pardon and Justifie guilty Sinners , through the Blood and Mediation of Christ , so it 's proposed , Rom. 3.23.24 . The Assent of the Mind hereunto as proposed in the Promise of the Gospel , is the Root of Faith , the Foundation of all that the Soul doth in believing ; nor is there any Evangelical Faith without it , yet consider it Abstractedly , as a meer Act of the Mind , the Essence of Justifying Faith doth not consist solely therein .
Peter Martyr saith , Faith is an Assent , and that a firm Assent unto the words of God ; obtained not by Reason or Natural Demonstration , but by the Authority of the Speaker , and by the Power of the Holy Ghost . Com. pl. part. 3. p. 58.
We must now declare what is the chiefest thing to which Faith is directed , which is the Promise of God whereto by believing we assent ; and this Promise is chiefly that wherein he Promiseth that he will through Christ be favourable and merciful to us ; and although there be many Promises in Scripture are offered unto us , yet this one is the chiefest , for whose sake the rest are performed unto us , unto which all other Promises are to be referred . The common Object of Faith is the Word of God , but the chiefest Object is as is rehearsed , p. 58. He proves it to be a firm Assent from Acts 10.20 . and Rom. 4.10 . And yet he saith it Conflicts with many Doubtings .
But
I
can
;
I
have
a
whole
Cargo
yet
behind
;
and
this
is
one
among
the
rest
that
he
saith
.
That
Christ
is
offered
to
Blasphemers
,
Murderers
,
and
the
worst
of
Sinners
;
that
they
remaining
ignorant
,
unconvinced
,
unhumbled
,
and
resolved
in
their
purpose
to
continue
such
,
they
may
be
assured
they
have
a
full
Interest
in
Christ
,
and
this
by
only
concluding
in
their
minds
upon
this
Offer
,
that
Christ
is
theirs
.
he
gave
himself
for
us
,
to
Redeem
us
from
all
Iniquity
,
and
purifie
to
himself
a
peculiar
People
zealous
of
good
Works
,
Tit.
I
need
give
no
Proof
of
it
;
it
is
a
declared
Point
,
which
he
oft
strives
to
prove
,
that
all
the
Elect
are
actually
united
to
Christ
,
before
they
believe
.
But
of
this
in
our
next
Discourse
.
Is
not
Vnbelief
a
barr
to
have
a
part
in
Christ
?
It
is
a
Barr
to
hinder
the
manifestation
of
Christ
in
the
Spirit
,
but
it
's
not
a
Barr
to
hinder
one
from
having
a
part
in
Christ
.
i.
e.
But
he
seems
to
insist
on
Mens
coming
to
Christ
,
and
closing
with
him
.
He
saith
,
No
consideration
in
the
World
can
so
aggravate
a
Mans
condition
,
would
he
make
his
condition
as
bad
as
the
Devils
themselves
;
yet
if
there
be
but
a
coming
,
there
can
be
no
consideration
,
in
the
highest
pitch
of
sinfulness
for
Christ
to
reject
him
.
I said , Suppose a Person be dead in Trespasses and Sins , Eph. 2.2 , &c. The Lewdest Person that can be imagined and continuing so to this very instant , now , before the Lord , without any change and alteration until now ; by this Text , John 6.37 . It appears so manifest , that if the Lord do but grant , and if the Lord hath put a willingness and readiness of Spirit into this M●n that Christ he would have , if it might appear he might have him : If his Heart do but say , I would have him ; all that sinfulness , though to this instant continued in , is no Bar in the World ; — and after follows the words mentioned by him ; after which I added , For you must know Christ is well acquainted with all the Objections the Heart of Man , nay , the Devils can make against the freeness of his Grace , and Life by him ; to save a labour therefore , in this one passage , I will in no wise cast him out : Christ at once answers all the Objections that could be made , and I dare be bold to maintain in the Name and Stead of Christ ; let a Person but say and lay down this for granted , Come he would , Cheist he would have rather than his Life , let this be granted for a Truth ; [ mark well these words , I speak not of a Lu●●icrous , Hypocritical say so , ] I will be bold with Christ out of this passage to Answer a Thousand Objections , I will in no wise cast him out ; i. e. I will upon no consideration that can be imagined or conceived . D. C. p. 207. I know the Objections are very many and strong in respect of such a Person to whom the Lord hath given a willingness and desire of Spirit to close with Christ , yet dare not do the thing ; but let them be what they will — let me tell you , the Lord hath sent me at this time to proclaim Liberty to the Captives , that are in this sad , bitter , and ( to your own thinking ) desperate condition ; liberty God hath given thee , and if thou wilt come freely , nothing in the World shall hinder thee .
He
saith
,
Whatever
thou
art
,
suppose
a
Drunkard
,
a
Whore-master
,
a
Swearer
,
a
Blasphemer
,
a
Mad-man
in
Iniquity
;
couldst
thou
but
come
to
Christ
,
I
say
come
,
only
come
,
it
is
no
matter
if
there
be
no
alteration
in
thee
when
thou
dost
come
to
Christ
.
i.
e.
But
coming
or
believing
is
no
other
in
your
Judgment
than
an
inward
perswasion
or
concluding
that
Christ
is
ours
;
and
this
is
not
in
order
to
an
Interest
,
but
to
our
Knowing
;
as
it
appears
by
those
words
.
That
is
your
meaning
,
you
do
not
distinguish
between
coming
to
Christ
,
and
knowing
your
Portion
in
Christ
,
You
say
,
I
must
tell
you
there
's
no
better
way
to
know
your
Portion
in
Christ
,
than
upon
the
general
tender
of
the
Gospel
to
conclude
absolutely
he
is
yours
;
say
to
your selves
,
and
let
not
this
be
contradicted
,
seeing
Christ
hath
reached
out
himself
to
Sinners
as
Sinners
,
my
part
is
as
good
as
any
Mans
:
Set
down
thy
Rest
here
,
question
it
not
,
but
believe
it
;
venture
thy
Soul
upon
it
,
without
seeking
for
further
Security
:
But
some
will
say
,
He
doth
not
belong
to
me
;
Why
not
to
thee
?
He
belongs
to
Sinners
as
Sinners
;
and
if
there
be
no
worse
than
Sinfulness
,
Rebellion
,
and
Enmity
in
thee
,
he
belongs
to
thee
as
well
as
to
any
in
the
World
.
How
shall
I
come
to
know
that
I
am
amongst
the
number
of
those
Sinners
that
shall
not
miscarry
?
A.
The
Truth
is
this
,
Christ
is
freely
offered
to
be
Head
and
Saviour
to
the
vilest
Sinners
,
who
will
knowingly
Assent
to
the
Truth
of
the
Gospel
,
and
from
a
Conviction
of
their
Sin
and
Misery
out
of
Christ
,
are
humbled
,
and
truely
renounce
all
their
Idols
and
Sins
;
denying
their
Carnal
Self
,
and
Merits
,
and
accept
of
Christ
as
offered
in
the
Gospel
,
relying
on
him
alone
for
Justification
,
Sanctification
,
and
Eternal
Life
.
But
observe
Christ
is
freely
offered
to
the
vilest
of
Sinners
,
for
their
Acceptance
of
him
according
to
the
Gospel
.
He
is
not
offered
so
,
as
if
any
Sinner
might
have
a
Saving
Interest
in
him
,
till
they
are
willing
to
deny
themselves
,
renounce
all
Sins
and
Idols
,
and
do
accept
of
,
and
rely
on
him
as
a
full
Saviour
according
to
the
Terms
of
the
Gospel
.
The
Blood
of
Christ
cleanseth
us
from
all
Sin
I
will
sprinkle
clean
Water
upon
you
,
and
you
shall
be
clean
from
all
your
filthiness
,
and
from
all
your
Idols
will
I
cleanse
you
There
cannot
be
an
Acceptance
of
Christ
,
without
a
renouncing
Sin
and
Idols
,
and
denying
Carnal
Self
,
and
our
own
Merits
,
as
opposite
to
him
:
And
on
the
other
hands
,
to
renounce
Sin
and
Idols
,
and
deny
our selves
,
will
not
avail
us
,
without
an
Acceptance
of
Christ
,
and
reliance
on
him
.
Animal
risibile
Animal
risibile
to
turn
Men
from
Darkness
to
Light
,
and
the
power
of
Sathan
unto
God
I
mention
some
things
as
Antecedently
necessary
to
our
renouncing
Sin
and
Idols
,
I
mean
Knowledge
,
Assent
,
Conviction
of
Sin
and
Misery
,
these
are
Preparatory
Qualifications
;
not
that
an
Interest
in
Christ
always
follows
these
,
but
they
dispose
the
Soul
to
a
hearty
acceptance
of
Christ
,
in
opposition
to
all
Rival
Opposites
,
and
are
necessary
thereto
in
some
degree
.
The
declared
design
of
the
offers
of
Christ
to
Sinners
,
is
that
they
be
thus
willing
to
Accept
of
Christ
,
and
partake
of
an
Interest
in
him
.
You
mistake
me
still
,
I
will
tell
you
where
the
difference
is
not
.
It
is
not
whether
there
is
in
Christ
a
sufficiency
of
Merit
and
Grace
to
save
the
worst
of
Sinners
?
Nor
whether
Christ
is
offered
to
the
worst
of
Sinners
,
if
they
will
accept
him
on
the
Terms
of
the
Gospel
?
willing
in
the
Day
of
his
Power
?
Nor
whether
Sinners
are
not
often
the
Objects
of
Gods
Effectual
Calling
,
in
order
to
an
Interest
in
Christ
.
Nor
whether
there
may
not
be
Knowledge
,
Assent
,
Convictions
,
Humblings
,
and
feigned
Resolves
,
and
yet
a
Soul
fail
of
an
Interest
in
Christ
,
for
want
of
true
Conversion
,
tho'
they
are
hopeful
Signs
?
Nor
whether
the
degrees
of
Convictions
and
Humblings
are
equal
in
all
?
Privantia
non
habent
media
Nor
whether
Preparatory
Qualifications
do
Merit
true
Grace
.
Yea
,
or
whether
Faith
or
Repentance
do
Merit
an
Interest
in
Christ
?
This
I
deny
,
and
say
,
That
their
whole
use
depends
on
Gods
Ordination
.
Nor
whether
a
Soul
may
neglect
to
accept
of
Christ
as
Prophet
,
Priest
,
and
King
,
because
they
feel
not
that
degree
of
these
Humblings
and
Convictions
which
they
desire
and
expect
.
Nor
whether
these
Preparatory
Qualifications
be
the
Work
of
the
Spirit
by
common
Grace
.
This
I
affirm
.
Nor
whether
their
immediate
Influence
[
I
mean
of
Preparatory
Qualifications
]
be
to
prepare
the
Soul
for
a
true
consenting
▪
Acceptance
,
which
it
is
hereby
less
averse
to
,
and
more
disposed
for
.
This
I
affirm
.
Sancta Clara tells us thus , De habitâ prima gratiâ Actuali , Communis & recepta Sententia Scholar . est , &c. Certainly it is the common and received Opinion of the Schools , that with the help of the first preventing Grace , we may obtain further helps by acting and endeavouring ; yea , the first habitual , justifying Grace , and in some measure deserve it de congruo , i. e. of meetness , fitness , and aptitude , and it 's the common Opinion of all the Doctors , as to after-helps in respect of the first Grace ; and he faith , He takes Scotus's Judgment instead of all as the best , in that he saith , Repentance is a meer disposition to habitual Grace .
Artic.
13.
de
congruo
We
doubt
not
but
they
have
the
Nature
of
Sin
,
i.
e.
we
doubt
not
but
they
have
the
Nature
of
Sin
Whether
coming
to
Christ
is
an
inward
Perswasion
that
Christ
is
mine
.
This
you
affirm
,
and
I
deny
.
coming
to
Christ
of
knowing
that
Christ
is
mine
Whether
Christ
is
offered
to
Sinners
,
with
a
design
that
they
may
conclude
they
have
a
Saving
Interest
in
him
,
before
they
are
Regenerated
by
the
Spirit
,
and
savingly
Believe
.
Whether
the
Soul
of
a
Sinner
as
to
its
habitual
disposition
and
purpose
,
is
under
the
Reigning
Power
of
Enmity
,
Rebellion
and
Filthiness
,
till
after
he
hath
a
Saving
Interest
in
Christ
.
This
you
affirm
,
and
I
deny
.
Whether
some
degrees
of
Conviction
,
and
Humiliation
of
Soul
be
necessary
Prerequisites
to
the
Souls
true
Acceptance
of
Christ
for
Pardon
.
I
affirm
this
,
and
you
deny
it
.
I
shall
only
prove
the
Truth
as
contained
in
the
third
and
fourth
Question
.
That
the
Soul
of
a
Sinner
,
as
to
its
habitual
disposition
and
power
,
is
not
under
the
Reigning
Power
of
Enmity
,
Rebellion
and
Filthiness
,
till
after
it
hath
a
Saving
Interest
in
Christ
.
Effectual
Vocation
makes
this
change
in
the
habitual
disposition
of
the
Heart
,
and
this
Vocation
is
necessary
to
our
Interest
in
Christ
.
The
Confessions
are
for
me
,
for
they
both
say
,
That
this
Call
lyes
in
Enlightning
the
Minds
Spiritually
—
taking
away
the
Heart
of
Stone
,
giving
a
Heart
of
Flesh
,
How
Inconsistent
with
Vocation
,
Regeneration
and
Conversion
,
are
Hearts
of
such
vile
disposition
.
Death
unto
Sin
Life
unto
God
through
Jesus
Christ
,
And
being
made
free
from
sin
,
you
became
Servants
of
Righteousness
,
That
cannot
he
a
true
Faith
and
Acceptance
,
that
consists
with
such
vile
Dispositions
,
Can
he
be
said
to
accept
of
Christ
,
who
,
as
you
say
,
hath
a
Knife
in
his
Hand
,
and
Thoughts
in
his
Heart
to
murder
Christ
,
and
yet
without
so
much
as
laying
down
his
Arms
?
Dr.
C.
come
and
drink
of
the
Water
of
Life
freely
.
Tell
him
,
I
would
tell
him
he
must
be
humbled
for
those
Sins
,
and
he
must
cast
out
these
filthy
Thoughts
,
and
that
he
must
pray
and
hear
the
Word
,
and
watch
over
his
Heart
,
and
resist
Satan
;
and
indeed
must
get
rid
of
this
Enmity
that
is
in
his
Heart
,
and
this
Rebellion
,
and
then
he
may
come
to
Christ
for
Pardon
.
I
would
tell
him
,
such
a
vile
Heart
,
corrupt
Affections
,
Blasphemous
Thoughts
,
are
inconsistent
with
Vocation
,
Regeneration
,
Conversion
:
I
would
tell
him
he
can't
have
true
Faith
or
Acceptance
with
Christ
,
which
consists
with
such
vile
dispositions
,
and
is
void
of
a
purpose
to
be
otherwise
.
No
indeed
,
that
I
would
not
,
in
that
miserable
pickle
.
I
would
tell
him
,
he
hath
a
proud
Heart
which
God
is
humbling
,
his
Lusts
must
be
mortify'd
,
he
must
bear
the
Indignation
of
the
Lord
;
God
will
shine
in
upon
you
in
his
due
time
when
you
are
fit
for
it
,
and
your
Sins
be
purged
;
in
the
mean
time
you
must
wait
.
Take
heed
of
being
too
bold
there
:
If
Christ
be
mentioned
it
must
but
be
as
King
and
Law-giver
;
if
you
be
too
busie
in
talking
of
Christ
as
Priest
and
Sacrifice
,
and
of
laying
his
Sins
on
Christ
,
it
may
prove
such
a
Narcotick
to
him
as
may
cast
him
into
the
contrary
Extream
of
carnal
Security
,
and
Presumption
that
his
condition
is
better
than
it
is
.
No
,
not
always
in
private
Conference
,
but
in
the
Pulpit
this
way
must
be
taken
,
or
else
you
'll
have
a
company
of
vile
loathsom
Sinners
grow
too
sawcy
upon
the
Doctrine
of
Grace
and
the
Promise
.
I
do
not
trouble
my self
with
that
way
of
Experiences
,
I
know
no
Rule
for
that
:
I
ask
them
whether
they
have
been
humbled
,
and
whether
they
are
sincere
in
taking
Christ
as
their
Lord
;
and
I
tell
them
now
,
God
accepts
Sincerity
and
Imperfect
Duties
as
the
Condition
of
the
Covenant
of
Grace
;
and
I
find
this
way
succeeds
very
well
,
and
I
hope
to
make
it
take
throughout
the
City
,
and
extirpate
those
Principles
,
and
Congregational
too
Can
we
thus
Marry
Christ
?
what
a
carnal
,
selfish
thing
is
Believing
?
A
meer
using
Christ
for
our
own
safety
in
our
Abominations
,
which
we
resolve
shall
rule
over
us
without
one
desire
to
be
rid
of
them
.
strong
man
armed
Believe
on
the
Lord
Jesus
,
and
thou
shalt
be
saved
.
But
some
degrees
of
Convictions
and
Humiliations
of
Soul
are
necessary
prerequisites
to
the
Souls
Acceptation
of
Christ
for
Pardon
,
weary
and
heavy
laden
that
Christ
invites
,
conceited
and
secure
They
in
were
pricked
to
the
Heart
;
the
Gaoler
felt
some
Humbling
concern
.
knew
what
this
trembling
was
;
so
and
the
Prodigal
That
he
determined
to
know
nothing
,
i.
e.
among
them
,
but
Jesus
Christ
and
him
Crucified
,
I
am
not
for
bringing
such
foul
filthy
Sinners
to
Jesus
Christ
,
it
sounds
very
ill
in
the
Ear
,
to
say
Christ
saves
Murderers
,
Adulterers
,
Persecutors
,
and
to
invite
them
to
come
to
Christ
reaking
in
their
Sins
,
and
under
the
Reigning
Enmity
of
their
Hearts
;
it
's
fit
that
they
should
be
civilized
first
,
and
this
wicked
,
profligate
disposition
removed
,
and
that
they
have
new
Hearts
before
they
come
to
Christ
;
for
I
tell
you
Christ
will
not
pardon
them
else
.
himself
for
us
,
to
redeem
us
from
all
Iniquity
,
and
to
purifie
to
himself
a
peculiar
People
Zealous
of
good
Works
.
I
will
discover
your
Mistakes
in
these
things
.
Because
they
that
truely
come
to
Christ
shall
have
an
Interest
in
Christ
,
therefore
he
thinks
whosoever
can
perswade
himself
that
he
hath
an
Interest
in
Christ
doth
come
to
him
.
Credere
quod
habeo
&
habeo
I
have
I
have
not
Because
sometimes
the
worst
of
Sinners
are
made
Subjects
of
Preparatory
Work
,
and
of
Effectual
Calling
as
God's
Act
on
them
,
therefore
he
thinks
,
that
these
Sinners
are
invited
to
conclude
they
have
an
Interest
in
Christ
,
before
they
do
at
all
answer
that
Call
.
But
his
greatest
cause
of
mistake
is
,
that
he
thinks
the
worst
of
Sinners
,
if
Elect
,
have
as
much
Interest
in
Christ
as
the
greatest
Saint
.
You
may
see
the
large
Catechise
;
Q.
They
tell
us
,
That
a
Sinner
is
convinced
of
Sin
and
Misery
who
receiveth
Christ
.
&c.
He
doth
perswade
and
enable
us
to
embrace
Jesus
Christ
freely
offered
to
us
in
the
Gospel
.
tells
us
There
is
nothing
in
the
whole
Doctrine
that
I
will
more
firmly
adhere
to
,
than
the
necessity
of
Convictions
previous
to
true
Believing
.
He
saith
,
Displicency
,
Sorrow
,
Fear
,
a
desire
of
Deliverance
,
with
other
necessary
Effects
of
true
Conviction
.
i.
e.
speaks
of
Preparatory
Works
between
the
Carnal
Rest
of
the
Soul
in
a
State
of
Sin
and
Effectual
Vocation
.
i.
e.
ANother
Errour
of
his
is
,
All
the
Elect
are
Actually
Vnited
to
Christ
,
before
they
have
the
Spirit
of
Christ
,
or
at
all
believe
in
him
,
even
before
they
are
Born
;
yea
,
and
against
their
will
.
The
Title
of
a
Sermon
of
yours
is
,
Christ
ours
before
gracious
Qualifications
.
I own such a Sermon , from Isa. 33.6 . and the design of it was to answer this Query , Dr. C. p. 432. How I may be assured my part lyes here , That my Sins were laid on Christ . The Apostle speaks of full Assurance of Faith , and of coming to the Throne of Grace with boldness — I shew'd that it may be found out as the Lord hath chalked it out — in his Grace and Grant ; not only when the Lord is pleased to hold out his Grace and Grant to a Man , but also upon those Terms that he holds it out on , such as the Terms of God are , or Conditions , if you will call them so . Sure I am ; as the Conditions are , by which they may claim Interest in Christ ; those conditions being granted and found , the Soul may close with the Grace of God ; now all the difficulty lyes in this , whether the Lord propounds to Men , that there shall be no part in Christ , nor Grace by him till they find their Spirits , Souls and Bodies sanctified throughout , or whether the Lord holds out the Grant of Pardon of Sin without those previous Qualifications . And I say , D. C. p. 433. That the Grace of saying Iniquity upon Christ is applicable by Forgiveness of Sins to Persons before there be ever the least measure of Sanctification in Works ; and being applyed by the Lords own Grant , there may be Safety and Security in applying the same by Faith , without regard to Sanctification in any measure .
Sure
you
intend
only
to
exclude
Works
,
and
not
Faith
.
i.
e.
No
,
you
tell
us
of
dangerous
Consequences
that
must
follow
on
it
if
Persons
are
not
united
to
Christ
,
and
partake
not
of
Justification
before
they
believe
;
and
addeth
,
There
is
not
,
I
say
,
such
a
thing
as
an
uniting
or
knitting
Power
in
Faith
,
as
that
Faith
doth
or
should
become
an
Instrument
to
unite
a
Soul
to
Christ
.
Faith
is
the
Fruit
of
our
Vnion
to
Christ
.
I shew'd that Christ himself frames and creates that very Faith in Persons that come to him , D. C. p. 614. uniting them as Members first to him their Head . 2. I shew'd that a Branch must have Union with the Root before it can bring forth Fruit. Christ is the Vine , we the Branches , Faith part of the Fruit. Communion is a Fruit of Union , Faith is a Grace of Communion . Suppose that the Life spoken of is not in Persons till they believe it is , Dr. C. p. 615. but this , That there is no Activeness of the life of Christ in the Person that is Elected , his Life is in Christ , and was in Christ , and reserved in Christ till the time of believing , for him ; and then doth the Elect Person become Active in Life , when Christ doth give him to believe Actually .
But to say that this believing should give the first Being of that Life that should be in Persons , is to say , There is not that Life of the Elect Persons in Christ before they do believe ; if this be maintained , that there is no Justification at all belonging to Elect Persons , till they do Actually believe in Christ , or Faith be the Instrument by which they are first united , dangerous Consequences must needs follow . 1. That in some respect there will be a bringing to Life again the Covenant of Works , Do this and live , viz. for Persons to do that they may live ; but the Covenant of Grace , gives Life first , and from Life comes Doing , &c. But the words you refer to p. 616. For they are not there , nor do I find them elsewhere .
He
denies
the
presence
of
Faith
,
to
this
end
he
spends
much
time
to
prove
that
Christ
is
ours
before
we
come
to
him
,
and
that
our
not
coming
unto
him
doth
not
import
a
state
of
disunion
with
Christ
.
believing
,
Ye
will
not
come
to
me
that
you
might
have
Life
He
saith
,
You
may
as
soon
conceive
,
that
a
Man
is
able
to
see
whilst
he
hath
no
Head
,
as
think
a
Man
can
have
Spiritual
Eyes
;
whether
the
Eye
of
Faith
to
behold
Christ
,
or
the
Eye
of
Mourning
to
lament
ones
Wickedness
,
before
there
be
Actually
the
Presence
and
Conjunction
of
Christ
the
Head
to
such
a
Body
.
He
says
,
We
partake
of
the
Spirit
by
vertue
of
this
Vnion
.
He
saith
,
God
did
not
only
decree
to
put
such
Qualifications
into
them
;
but
I
say
farther
,
That
God
gives
Actual
Possession
of
this
Christ
,
and
that
Christ
takes
Possession
of
that
Person
before
there
be
any
Qualifications
.
The
Question
is
not
,
Whether
God
hath
decreed
the
Vnion
of
the
Elect
?
Nor
whether
this
Vnion
is
agreed
in
the
Covenant
of
Redemption
?
Nor
is
it
any
Question
,
whether
Christ's
giving
us
the
Spirit
of
Grace
do
begin
this
Vnion
,
and
the
Spirit
given
in
order
to
Saving
Operations
produceth
this
Faith
whereby
the
Vnion
is
Consummated
?
For
my
part
I
like
not
such
Similitudes
,
and
it
insinuates
that
Men
are
said
to
receive
Christ
against
their
Wills
.
C.
p.
And
he
said
too
,
That
our
first
coming
to
Christ
,
is
as
a
Coach
is
said
to
come
to
Town
,
when
it
is
drawn
to
Town
.
cords
of
afflictions
Ephraim
,
Jer.
If
they
be
bound
in
Fetters
,
and
held
in
the
Cords
of
Affliction
,
then
he
sheweth
them
their
Works
and
their
Transgressions
,
that
they
have
exceeded
.
Draw
me
,
and
I
shall
run
after
thee
.
The
real
difference
is
Whether
the
Elect
are
actually
united
to
Christ
before
they
are
born
?
Whether
the
Elect
are
united
to
Christ
till
they
are
effectually
called
,
and
truly
believe
?
given
to
Christ
To
be
in
Christ
his
Seed
His
Seed
i.
e.
The Learned Mr. Rutherford , hath as follows , The Faith by which as by an Instrument we are Justified , Rutherford of the Covenant . P. 208. presupposeth three Unions , and maketh a fourth Union . It presupposeth a Natural , Legal , Federal Union . 1. Natural , That Christ and we are not only both Mankind , for Christ , and Pharaoh , and Judas , are one specie & naturâ , true Men , but one in Brotherhood , He assuming the Nature of Man with a special Eye to Abraham , Heb. 2.16 . i. e. to the Elect and Believers ; for with them he is Bone of their Bone , and is not ashamed to call them Brethren , Heb. 2.11 , 12. Psal. 22.22 .
2. It presuppones a Legal Union between Christ and them that God made ; the Debtor and Surety one in Law , and the Sum one , so far as he laid our Debts on Christ , Isa. 53.6 . 2 Cor. 6.21 .
3. It presuppones an Union Federal , God making Christ our Surety ; and to Assume not only our Nature in a Personal Union , but also our State , Condition , and made our Cause his Cause , our Sins his Sins ; not to defend them — but to suffer Punishment for them , and our Faith makes the fourth Union betwixt Christ and us , whether Natural , as betwixt Head and Members , the Branches and Vine-tree ; or Mystical , as that of the Spouse and Beloved Wife ; or Artificial , [ as the Foundation and Building ; ] or mixed , as that of the Imp and Tree ; or Legal between the Surety and Debtor , Advocate and Client ; or rather a Union above all hard to determine , for these are but Comparisons , and this Christ prays for , John 2.23 . I in them , and thou in me , that they may be made perfect in one .
And something to this purpose Mr. Norton Norton p. 292. speaks , The Efficacy of this Relation springs from its Foundation , which is first by the Absolute Grace of God in Election , and thence flowing down in the Promise according to the Merit of Christ , by the Effectual Operation of the Spirit . Needs must the River of Life be full , ever overflowing and quickning that ariseth from and is maintained by such Fountains . Norton p. 287. And he shews the form of this Union , 1. In the Tertium wherein it is . 2. The Bands on Christ's part and the Believers . 3. The manner as to the Tertium's . 1. Sameness of Spirit , He that 's joined to the Lord is one Spirit , 1 John 4.13 . Rom. 8.9 . 2 Pet. 1.4 . 2. One Mystical Body , 1 Cor. 12.12 , 13. The third , A Spiritual Marryed Estate , Eph. 5.32 . Isa. 54.5 . Ch 62.4 . 4th . A State of Glory , John 17.22 , 23. See more .
Dr. Ames . Ames . Med. lib. 1. c. 26. Receptio respectu hominum est vel Passiva vel Activa , Phil. 3.11 . The Passive is the Reception of Christ , whereby the Spiritual Principle of Grace is Ingenerate in the Will of Man , Ephes. 2.5 . This Grace is the Foundation of that Relation , whereby a Man is united unto Christ , John 3.5 ,
I
'll
tell
you
what
I
take
to
be
Truth
in
these
Points
,
Every
Man
is
without
Christ
,
or
not
united
to
Christ
until
he
be
Effectually
called
;
but
when
by
this
call
the
Spirit
of
God
enclineth
and
enableth
him
willingly
to
accept
of
Christ
as
a
Head
and
Saviour
;
a
Man
becomes
united
to
him
,
and
partaker
of
those
Influences
and
Priviledges
,
which
are
peculiar
to
the
Members
of
Jesus
Christ
.
Whosoever
liveth
and
believeth
in
me
shall
never
dye
,
Ergo
,
Maj.
Ergo
,
Min.
Ergo
,
Maj.
Rom.
I
'll
answer
your
Arguments
another
time
,
pray
hear
mine
now
to
confirm
the
Truth
.
The
Scriptures
expresly
affirm
,
Vncalled
,
Vnconverted
ones
to
be
ununited
to
Christ
The
Spirit
of
Christ
,
and
Faith
in
him
,
are
the
things
whereby
God
hath
ordained
us
to
be
Vnited
with
Christ
,
I
see
you
will
throw
off
all
my
Arguments
by
Mr.
's
unhappy
distinction
of
Vnions
;
therefore
I
will
name
no
more
of
them
for
the
present
.
Shorter
Catechism
Q. 29. How are we made Partakers of the Redemption purchased by Christ ?
A. By the Effectual Application of it to us by his Holy Spirit .
Q. 30. How doth the Spirit apply to us the Redemption purchased by Christ ?
A. By working Faith in us , and thereby uniting us to Christ in our Effectual Calling .
i.
e.
Evan.
P.
WE
having
formerly
discussed
the
Doctrine
of
Justifying
Righteousness
,
I
desire
we
may
now
enquire
into
the
Nature
of
Justification
by
Faith
;
for
Mr.
hath
this
Errour
among
the
rest
.
That
the
whole
use
of
Faith
in
Justification
,
is
only
to
manifest
that
we
were
Justified
before
;
and
Faith
is
no
way
necessary
to
bring
a
Sinner
into
a
Justified
State
,
nor
at
all
useful
to
that
end
.
You
put
this
Objection
,
Is
not
believing
required
unto
the
Justification
of
the
ungodly
?
An
ungodly
Person
after
he
is
Justified
doth
believe
;
but
you
will
say
it
is
an
Act
of
Christ
by
Faith
.
Then
Christ
doth
not
Justifie
alone
,
Nay
,
I
say
more
,
Christ
doth
Justifie
a
Person
before
he
doth
believe
,
He
cannot
believe
that
which
is
not
,
—
but
he
is
first
Justified
before
he
believes
,
then
he
believes
he
is
Justified
.
My words were these , An ungodly Person after he is Justified doth believe : But you must understand it , it is not the Faith of the Person that doth simply and properly Justifie ; but it is that Christ in whom he doth believe , he believeth on him that Justifieth the ungodly . It is he that Justifieth , that is Christ . It is not believing that justifieth ; mark well that Phrase , he that justifieth , Justification is an Act of Christ , not an Act of Faith .
God
that
Justifieth
Mr. Norton Norton , p. 214. hath this Objection . If we are Justified by Faith , then Faith is in order before Justification , and consequently the Act is before the Object , whereas on the contrary the Act depends on the Object , and not the Object on the Act ; to this Effect Bellarmine .
Answ. 1. We distinguish between the Being of Justification , and our being Justified , i. e. between Justification as taken in an Abstract Sence , viz. without the receiving Subject thereof , viz. a Believer , and a Justification taken in a Concrete Sence , i. e. together with the Believer .
Justification considered in the Actstract Sence , taken simply and in it self , which signifieth Remission of Sins , and Righteousness to Acceptation prepared for , though not yet conferred upon the Elect , hath before Faith a Being not only in the purpose of God , but also in the Covenant between the Father and Mediator , and in the purchase of Christ . This Truth held forth in the Gospel makes the Object of Faith , and thus the Object is before the Act. The Grounds of this distinction or distinguishing between Justification actually procured , and actually applyed . — Justification was in God's Decree before Faith , P. 315 , 316. before Sin , yea , from all Eternity , Gal. 3.8 . Rom 3.25 .
The Actual procuring of Justification as considered in it self , gives a Being to Justifying Faith : Justification is compared to a Garment , our being Justified to a Garment put on .
Justification of the Elect is absolutely and actually procured for them by Christ's Satisfaction before Faith , Col. 2.14 . The Hand writing of Ordinances cannot be limited to the Ceremonial Law only , because it had respect unto the Gentiles then Living , to whom the Ceremonial Law belonged not , God hath declared his Acceptation of Christ , So Calvin on the place . P. 216. whereby he hath actually procured Justification for the Elect before Faith . It is no small part of the Ministry of Reconciliation , That God Imputed unto Christ the Sins of the World of the Elect before they did believe , and will not impute them unto the Elect , 2 Cor. 5.18 , 19.
This great Gospel Truth is of special use to beget Justifying Faith in the Heart of a Sinner . The same the Apostle confirms concerning their Reconciliation , Rom. 5.10 . That it was wrought for them when they were Enemies , i. e. Unbelievers .
Here is a Twofold Reconciliation mentioned , one at the Death of Christ before Paul , or the Romans , some of them at least , were Believers , the other at Conversion .
The first Reconciliation , though it was vertually wrought before by the Lamb slain ( in God's Appointment and Acceptance , togethr with his own consent ) from the beginning of the World , Rev. 13.8 . yet it was not Actually wrought until the Death of Christ ; for this Satisfaction sake God Imputes not Sin unto the Redeemed , ( for he cannot Impute Sin to Christ and the Elect both ) yea , he accepteth us in the Beloved , Eph. 1.6 . Loving the Persons of the Elect , Rom 11.28 . though hating their Sins , and also their State under the Curse of the Law , Rom. 6.14 . Chap. 7.6 . Eph. 2.3 . The second is wrought at our Conversion , when the Enmity of Nature is slain by the Infusion of Grace .
You
ask
,
But
what
doth
Faith
serve
for
?
You
answer
,
It
serves
for
the
manifestation
of
that
Justification
which
Christ
put
upon
a
Person
by
himself
alone
.
Adding , that he by believing on him may have a declaration and manifestation of his Justification . — Faith is the Evidence of things not seen , Heb. 11.1 . A Man is Justified , and that by Christ alone , but it is n●t known to him ; it is an unseen thing . Well how shall he see this ? The Text saith , Faith is the Evidence ; by Faith we apprehend it , and rejoice in it as we apprehend it to be our own .
— I tell you in another Discourse , Whatever the Scripture speaks concerning Faith Justi●ying , Dr. C. p. 596. it must of necessity be understood objectively or declaratively , one of these two ways ; either Faith is said to be our Righteousness in respect of Christ only , who is believed on , and so it is not the Righteousness of its own Act of Believing : Or else you must understand it declaratively , i. e. Whereas all our Righteousness , and all our Discharge from Sin , flowing only from the Righteousness of Christ alone , is an hidden thing ; that which in it self is hid to Men , doth become evident by believing ; and as Faith doth make the Righteousness of Christ evident to a Believer , so it 's said to justifie by it's own Act declaratively , and no otherwise .
He
saith
,
We
do
not
believe
that
we
may
be
Justified
,
but
because
we
are
Justified
.
He
saith
,
God
doth
add
never
a
tittle
of
Pardon
it self
more
to
him
that
is
a
Believer
,
than
to
that
Person
not
yet
converted
to
the
Faith
,
He still gives you but part of my Sence , and Misrepresents it , my words were these . Beloved , Dr. C. p. 578. for my own part , I cannot conceive any other considerable difference between the plea of Christ for a Converted Person , and the unconverted Elect , but this Circumstantial difference , namely , that the value of his Blood is of equal force to Believers and Unbelievers being Elected , saving that the Believers have this priviledge , that the Lord Christ pleads for the Manifestation of this discharge unto this Converted Person , but pleads not for the present Manifestation thereof unto the Unconverted Elect Person , till such time as he shall be called to the Faith , and by that Faith that thing be made evident which before was hid . Now follows what he would blacken me with .
He
saith
,
Faith
as
it
takes
hold
on
Christ's
Righteousness
,
it
doth
not
bring
this
Righteousness
of
Christ
to
the
Soul
,
but
doth
only
declare
the
presence
of
that
Righteousness
,
that
was
there
even
before
Faith
was
,
and
there
denies
Faith
to
be
so
much
as
an
Instrumental
cause
of
our
Justification
.
C.
p.
I added , That I did abhor to walk in the Clouds in a Truth of so high Concernment , as you too much do Sir , and that I knew I had many very catching Ears about me , such as you are : I said , That Faith as it lays hold upon the Righteousness of Christ , &c. as he hath told you ; and the reason of that saying , I gave in as plain words , That there is no Person under Heaven , Reconciled unto God , Justified by God through the Righteousness of Christ , but this Person is Justified and Rconciled unto God before he doth believe ; and therefore Faith is not the Instrument Radically to unite Christ and the Soul together , but rather is the Fruit which follows and flows from Christ the Root , being united before-hand to the Persons that do believe .
He
tells
you
that
Justification
is
from
Eternity
in
several
places
.
We
are
Justified
by
Faith
And for this he quotes Chamier , Cham. Tom. 3. lib. 12 , 13. Sect. 18. Nobis persuasissinum est remissa esse peccata antequam Credidimus . We are verily perswaded that our Sins are forgiven before we believe , for we deny that Infants do believe . And Perkins , Perkins on Gal. 3.16 . who saith , Christ is first Justified , i. e. Acquit of our Sins , and we Justified in him . And Dr. Ames . saith , The Transaction between God and Christ was a certain previous application of Redemption , and our discharge unto our Su●ety , Ames . Medul. lib. 1. c. 24. § 3. and unto us in him , which to that secondary Application to be performed in us hath the respect of a kind of Efficacious pattern ; so that that [ the Application to him ] is the Representation of this [ Application to us ] and this is produced by vertue of that .
And he saith , § 3. Hence our discharge [ liberatio nostra ] from Sin and Death , was not only established in God's Decree , but also in Christ , and granted and communicated to us in him before it could be perceived by us , Rom. 5.10 , 11.
Hence the Father and the Son are said to send the Spirit to the performing of this Application , John 14.16 . and 16.7 . And in the Chapter of Justification , Am. Med. c. 27. §. 9. He tells us what the sentence of Justification is , 1. It was in the Mind of God , as it were conceived by him by his Decree of Justifying , Gal. 3.8 .
2. It was in the Christ our Head , pronounced when he rose from the Dead , 2 Cor. 5.19 .
3. Virtually pronounced in that first relation which ariseth from Faith ingenerated in the Heart , Rom. 8.1 .
4. Expresly pronounced by the Spirit witnessing with our Spirits our Reconciliation with God , Rom. 5.5 .
One
Real
Difference
between
us
is
,
Whether
we
are
Justified
before
we
believe
?
Which
I
deny
;
for
,
We
are
Justified
by
Faith
,
is
the
common
Language
of
the
Holy
Ghost
,
Faith
is
enjoyned
as
an
effectual
means
of
Justification
by
Christ
.
The
Gospel
denounceth
and
declareth
all
condemned
till
they
do
believe
.
Vnbelief
is
the
Cause
why
men
are
barred
from
Justification
,
and
remain
obnoxious
to
Misery
.
Ye
will
not
come
to
me
that
you
may
have
Life
.
They
could
not
enter
by
reason
of
unbelief
.
The
other
Question
in
difference
between
us
is
,
Whether
the
Vse
of
Faith
in
Justification
be
only
to
manifest
our
Justification
,
which
we
personally
had
before
:
This
you
affirm
,
and
I
deny
.
And
add
,
That
Faith
justifies
by
receiving
Christ
,
and
therein
answers
the
Ordination
of
God
,
who
hath
promised
to
justifie
the
Believer
by
application
of
Christ's
Righteousness
in
this
gracious
effect
of
it
upon
a
guilty
Soul
.
What
doth
Faith
serve
for
This
is
the
Promise
that
he
hath
promised
us
,
evrn
eternal
Life
.
And
this
is
the
record
,
that
God
hath
given
to
us
eternal
life
,
and
this
life
is
in
his
Son
;
and
this
is
the
witness
of
God
which
he
hath
testifi'd
of
his
Son
.
He
that
believeth
on
the
Son
of
God
hath
the
witness
in
himself
:
He
that
believeth
not
makes
God
a
Liar
He
that
hath
the
Son
hath
Life
;
this
believing
he
saith
is
having
the
Son
as
declared
in
the
Promise
and
Record
,
that
takes
in
the
Declaration
believingly
.
The
difference
is
not
,
Whether
Faith
or
any
other
Grace
be
a
Jot
of
the
meriting
Righteousness
for
which
we
are
justified
.
Nor
whether
Faith
,
or
any
Grace
,
add
any
thing
to
the
vaine
of
Christ's
Merits
.
These
I
deny
.
S.
Clara
De
Justif
.
Peccatoris
Valeant
quantum
valere
possunt
Yea
,
I
add
,
that
if
Christ's
Righteousness
could
be
applyed
for
Pardon
to
the
vilest
Sinner
before
he
believes
,
it
would
justifie
him
;
but
God
hath
declared
that
it
shall
not
be
applied
to
Vnbelievers
.
Vice
versa
i.
e.
Nor
whether
we
are
Justified
the
same
Moment
as
we
truely
believe
in
Christ
,
and
the
Blessing
is
not
suspended
for
any
time
longer
.
This
I
affirm
,
because
God
justifies
us
by
the
Promise
as
his
Instrument
;
and
this
Promise
declares
that
he
will
justifie
him
that
believes
.
Nor
whether
an
Elect
Person
once
justified
by
Christ
,
shall
be
kept
by
Christ's
Care
in
a
justified
state
.
Or
whether
God
hath
decreed
,
that
the
Elect
shall
certainly
believe
,
and
so
be
justified
?
Nor
whether
true
Faith
be
an
infallible
sign
of
Justification
.
West
Indies
I
'll
come
to
the
Point
,
and
tell
you
the
Truth
Tho'
Faith
be
no
way
a
meritorious
Cause
of
a
Sinners
Justification
,
yet
God
hath
promised
to
justifie
all
such
as
truly
believe
.
And
requires
Faith
as
an
Indispensible
Qualification
in
all
whom
he
will
justifie
for
Christ's
merits
.
For a clearer understanding the Justification of a Sinner by Faith , Norton . Evang. p. 110. let these Three Acts be considered , ( the one looked at to succeed the other in Order , not in Time . ) First , God actually imputes the Active and Passive Mediatory Obedience of Christ unto a Believer , Rom. 4.6 . therein God is freely given . Secondly , The Soul having before in order of Nature , not in Time , received Christ as its Head and Saviour , by the same Faith receiveth his Obedience as the matter of it's Righteousness ; herein the Soul is taking , Rom. 1.17 . Ch. 6.11 . Gal. 3 13. Thirdly , God hereupon ( in the Court of Conscience ) Judicially declares and pronounceth the Sinner to be righteous , and to have right unto Eternal Life by vertue of the Promise , John 5.4 . Rom. 3.22 , 30. By this Act of Grace the Person of a Sinner is Justified in himself really , yet not inherently , but imputatively , &c.
Faith acknowledges , 1. That we are Justified for the Righteousness sake of another , viz. Christ God Man . 2. Acknowledgeth our Justification is free . 3. Renounceth our own Righteousness .
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
,
Mr. Norton tells you , We are justify'd by Faith alone , i. e. Faith as it is justifying is not a work , Rom: 4.5 . Nort. Evang. p. p. 208. 2 Because we are not justified by our own Righteousness , i. e. The Righteousness whereof we are the Subjects . 3. Because we are justified by the Righteousness of another , sometimes called God's Righteousness , whereof God is the Ordainer , and whereof he who is God-Man is both the Worker and Subject . 4. Because we are justified by a Righteousness that 's made ours by Imputation , not by Infusion , but as Abraham was justified . 5. Because we are justifyed by a Righteousness that is actually procured before we believe ; our Righteousness is compared to a Garment which we put on by believing , Rev. 19.8 . Rom. 13.14 . Gal. 3.27 . yet Faith never took stitch in it .
justified
by
the
works
of
the
Law
,
Wolleb
.
Willet
[
we
are
justified
by
Faith
]
Vosin
.
Cat.
Causa
sine
qua
non
Helvetian
Confess
Paul
,
We
are
Justified
by
Faith
without
the
Works
of
the
Law
,
Cathol.
Orthod
justificari
ex
fidem
,
per
fide
,
J.
Goodw.
He saith , That , that which God precisely requires of Men to their Justification , instead of the Works of the Law , is Faith ; or to believe ( in the proper and formal signification ) he doth not require of us the Righteousness of Christ , for our Justification ; this he required of Christ himself for it , that which he requires of us for this purpose , is our Faith in Christ himself , not in the Righteousness of Christ , i. e. in the Active Obedience of Christ ; if Paul had certified and said to Men , That the Righteousness of Christ should be Imputed to Men for their Righteousness , it had been quite beside his Scope , which was plainly to make known the Counsel and Pleasure of God concerning that which was to be performed by themselves ( though not by their own strength ) for their Justification , which he affirms from place to place to be nothing else but Faith , or Believing . To have said thus unto them , That they must be justified by Christ , or by Christ's Righteousness , and withal not to have plainly signified , what it is that God requires of them to give them part in Christ's Righteousness , without which they could not be justified , had been to cast a Snare upon them , rather than open a Door of Life and Peace ; and hence proceeds to prove , that Abraham's Faith , or Believing it self , was Imputed unto him for Righteousness , and he palliates it thus , That he understands it but as a means of coming at the Righteousness , but he defends this Proposition , That we are justified by Faith , sensu proprib non Metonymico .
Con. 13. When it is said that Faith is Imputed to us for Righteousness , Is it Faith indeed that is meant , or Christ's Righteousness believed on ? Mr. B. Scripture Gospel Defended , p. 32. Contr. 13.
Answ. A strange and bold Question , if it be not Faith it self that is meant . The Context is so far from relieving our Understandings , that it contributeth to our unavoidable Deceit and Ignorance . Read over the Texts , and put but [ Christ's Righteousness every where instead of the word [ Faith ] and see what a Scandalous Paraphrase you will make , the Scripture is not so audaciously to be corrected .
Faustus
Socinus
,
Michael
Servetus
,
Christophorus
Ostodorus
,
saith he branches out his Opinion in three distinct Propositions .
1. Justitia Christi Imputata nobis ; Christ's Righteousness is Imputed to us .
2. Justitia Christi non Imputata in Justitiam ; the Righteousness of Christ is not Imputed for Righteousness .
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere Imputatur in Justitiam ; Believing it self is Imputed for Righteousness .
We now meddle with the last more roundly expressed , Ipsum fidei Actum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere Dito Imputari in Justitiam , Armin. Epist. ad Hippolitum . idque sensu proprio non Metonymecè . The same is the Opinion of his Fellows the Remonstrants , of Voetius , Peter Bertius , Episcopius , &c. with whom Bellarmine agrees in the Interp. of Rom. 4. de Justific . c. 17. lib. 1. In summ , their Opinion runs thus .
God in the Legal Covenant required exact Gbedience of his Commandment ; but now in the Covenant of Grace he requires Faith , which in his gracious estimations stands instead of that Obedience to the Moral Law , which we ought to perform : Which comes to pass by the Merit of Christ , for whose sake God accounts our imperfect Faith to be perfect Obedience . This Assertion [ exactly Neonomianism ] and in place thereof we defend this Proposition .
God doth not Justifie a Man by Faith properly , imputing unto him Faith in Christ for his perfect Obedience to the Law , and therefore accounting him Just and Innocent in his sight , which we prove by these Reasons ; I 'll but name them .
1. We are not Justified by any Work of our own , [ though given by Grace ] but believing is an act of our own , Ergo , not by believing .
The Major is manifest by Scripture , which teach we are saved by Grace , Eph. 2.5 . Tit. 3.6 . Rom. 11.6 .
The Minor is evident , that Faith is a Work of ours ; for though John 6.29 . Christ saith this is the Work of God , &c. yet our Adversaries will not conclude thence that Faith is God's Work within us , and not our Work by his help ; for they 'l say , It 's not God believes , and Christ repents , &c.
They have two shifts .
1. We are not Justified by any Work of our own , done by our own strength , but by the Aid of Grace . A. This distinction of Works done without Grace , and Works done by Grace was devised by one that had neither Wit nor Grace , being a trick to elude the force of such Scriptures as exclude them indefinitely to our Justification , &c. Wherefore , it s without all ground in Scripture thus to Interpret these Propositions : A Man is not Justified by Works , i. e. by Works done by the Power of Nature before and without Grace .
A Man is Justified by Grace , i. e. by Works done by Aid of Grace .
2. They say , We are not Justified by any Works of our own , i. e. by any Works of the Law , but by a Work of the Gospel such as Faith is , we may be Justified by , there 's no ground in Scripture for this distinction ; nor in reason , for both tell us that Works commanded in the Law and in the Gospel are one and the same for the substance of them , Luke 10.27 . Deut. 6.5 . What Sin against the Gospel that is not a Transgression of the Law ? Is Charity one , doth not the Law command it ? Is Faith one , doth not the Law enjoyn the same .
Obj. But it commands not Faith in Christ .
A. It doth , for that which commands us in general to believe , commands us to believe whatever God shall make known to us .
Arg. 2. God only accounts that perfect Righteousness of the Law , which is so in deed and in truth ; but Faith is not the perfect fulfilling of the Law , Ergo ,
Here our Neonomians will except and say , They differ from the Arminians in saying , That Christ only hath merited that our Imperfect Righteousness shall be accepted instead of perfect , which hath worser absurdity in it , as shall appear .
Arg. 3. We are not Justified by two Righteousnesses , existing in two divers Subjects ; but if we are Justified by Christ's Righteousness , and the Work of Faith , we are Justified by two Righteousnesses , existing in two Subjects , Ergo.
Papists
,
Socinians
,
Arminians
He is Justified by Faith who excludes the Righteousness of Works , Calv. Instit. lib. 3. c. 111 de Justific . fidei . and apprehends the Righteousness of Christ , wherewith being cloathed in the sight of God , he appears not as a Sinner but Justified , So that we Interpret Justification simply an Acceptance whereby God doth account us for Righteous Ones who are received into his Favour ; and we say , That it [ i. e. Acceptio , Acceptance ] is placed in the Remission of Sins , and Imputation of the Righteousness of Christ .
Justification hath two parts , Remission of Sins , and Imputation of Christ's Righteousness . Mr. Perkins in the Order and Causes of Salv. c. 37. p. 81. Remission of Sins is that part of Justification , whereby he that believes is freed from the Guilt and Punishment by the Passion of Christ , Colos. 1.21 , 22. 1 Pet. 2.24 . Imputation of Righteousness is the other part of Justification , whereby such as believe , having the Guilt of their Sins covered , are accounted Just in the fight of God through the Righteousness of Christ , 2 Cor. 5.21 . Psal. 32.1 . Rom. 4. tot . cap. Phil. 3.8 , 9. The form of Justification is as it were a kind of Translation of the Believers Sins unto Christ ; and again , Christ's Righteousness unto the Believer , by a Reciprocal and Mutual Imputation .
Justification is the Gracious Sentence of God , whereby for the sake of Christ apprehended by Faith , Ames . Medul. c. 27. he absolves a Believer from Sin and Death , and counts him Righteous , Rom. 3.22 , 24.
§ 17 , 18. Christ is the adequate Object of Faith as it justifies . Faith also upon no other account justifies , but as it apprehends that Righteousness for which we are justified ; and that Righteousness is not in the Truth of any Axiom to which we give Assent , but in Christ alone who was made Sin for us , that we may be the Righteousness of God in him , 2 Cor. 5.21 . Hence those Sermons in the New Testament are so often repeated , which shew Justification to be sought only in the Person of Christ , John 1.12 . and 3.15 , 16. and 6.40 , 47. and 14.1 , 54. Rom. 4.5 . and 3.26 . Acts 10.43 . and 25.18 . Rom. 3.26 .
A Sinner is justified by Faith , not properly as it is a Quality or Action , Pemble of Justific . ch . 11. § 2. which by its own Dignity and Merit deserves at God's Hands Remission of Sins , or is by God's favourable Acceptance taken for the whole and perfect Righteousness of the Law , which is otherwise required of a Sinner , but only in Relation unto the Object of it , the Righteousness of Christ which it embraceth and resteth upon .
Justification is a Gracious Act of God upon a Believer , whereby for the Righteousness sake of Christ Imputed by God , Nortons Eang . p. 300. and applyed by Faith , he doth freely discharge him from Sin and Curse , and accept him as Righteous in the Righteousness of Christ , and acknowledge him to have a Right unto Eternal Life .
Q. 73. How doth Faith justifie a Sinner in the sight of God ?
A. Faith justifies a Sinner in the sight of God , not because of those other Graces that do always accompany it , Assemb. Large Catech. or of good Works , which are the Fruits thereof ; nor as if the Grace of Faith , or any Act thereof were Imputed to him for Justification , only as it is an Instrument by which he receiveth and applyeth Christ and his Righteousness .
Q. 32. What is Justification ?
A. Justification is an Act of God's Free Grace , whereby he pardoneth all our Sins , Shorter Catech. and accepteth us as Righteous in his sight , only for the Righteousness of Christ received by Faith alone .
Whom God effectually calleth he freely justifieth , not by Infusing Righteousness into them , but by pardoning their Sins , Confess . c. 11. and by accounting and accepting their Persons as Righteous ; not for any thing wrought in them , or done by them , but for Christ's sake alone ; not by Imputing Faith it self the Act of Believing , nor any other Evangelical Obedience as their Righteousness , but by Imputing the Obedience and Satisfaction of Christ unto them , they receiving and resting on him and his Righteousness by Faith , which Faith they have not of themselves , it is the Gift of God .
We are accounted Righteous before God only for the Merit of our Lord and Saviour Jesus Christ by Faith , Artic. 11. of the Church of Engl. and not for our own Merits and Deservings , wherefore that we are Justified by Faith only , is a most wholesom Doctrine , and very full of Comfort , &c.
The Righteousness of Christ , as it 's Christ's , and performed by him , so it is ours , as it 's Meritorious of Grace Efficacious of Faith it self that is to be wrought in us ; it 's ours therefore , I say by way of Right , because by the Decree of the Father , and Purpose of the Son it 's wrought for us , tho' not in our Possession , as to Sense and Acknowledgment of so great a Benefit bestowed . Haec enim agnitio , this Acknowledgment ariseth from Faith . — The Righteousness of Christ is said to be Imputed to us , and his Merits to be applyed by Faith , not before God , but in our Consciences ; as there is a Sense of it begotten in our Hearts by Faith , and an Acknowledgment of the Saving Application from the Love of God which we taste by Faith , and Spiritually perceive Justifying of us , and Adopting us to be his Sons ; from whence ariseth Peace of Conscience . — Whence the Righteousness of Christ is said to be Imputed to us by Faith , because it is not known but by Faith that it is Imputed to us by God ; and then at length we are said to be Justified by that kind of Justification and Absolution from our Sins , which begets or produceth peace of Conscience . Dr. Twiss . C. 1. p. 2. de Elect.
These are both Truths , 1. Justification hath a Being before the Elect do believe . 2. That the Elect are not Justified before they do believe . Justification is the Object , Faith is the Act ; or being actually Justified is an Effect ; Faith is the Instrumental Cause , the Cause is before the Effect .
Maccovius Disput. XVI . distinguishes Justification into Active and Passive . Active Justification signifies God's Absolution of a Guilty Person from Guilt for the sake of Christ's Satisfaction , and accounting him Righteous for his Righteousness Imputed . The Differences between this and Passive Justification by Faith , are , 1. This is one undivided Act of God , Absolution by Faith is repeated . 2. Active precedes Faith , Passive follows , &c.
GEntlemen
,
if
you
please
,
for
a
Diversion
after
this
Arduous
Attempt
that
I
have
made
to
bring
in
the
true
Doctrine
of
the
Catholick
Church
,
let
us
make
a
little
digression
for
our
Recreation
,
and
treat
upon
a
Point
that
hath
not
so
much
difficulty
in
it
;
for
having
got
in
Faith
to
justifie
as
a
qualifying
Act
,
I
doubt
not
now
but
to
pleasure
some
of
its
Relations
,
and
find
them
a
place
in
Justification
too
.
festina
lentè
You
judging
we
are
justified
before
we
do
believe
;
it
's
no
wonder
if
you
tell
us
,
We
are
forgiven
before
we
confess
Sin
,
and
repent
;
and
therefore
I
would
enquire
of
the
necessity
of
Repentance
to
Forgiveness
.
Whosoever saith , That a Man is justified only by Faith , and that nothing else is required to our Justification , Trident. Conc. § 6. Chap. 2. let him be Accursed .
Faith is not the only cause of our Justification , but there are others also , as Hope , Charity , Alms-deeds , &c. Bellarm. de Justific . ib. c. 13. c. 16. The Apostle excludeth not all Works , for then Faith it self should be excluded from Justification , because it is a Work , and if justifying Faith do except every Law , then the Law of Faith also should be excepted .
But
he
doth
not
speak
fully
to
the
case
in
hand
.
You
're
a
Pragmatick
,
my
Business
in
this
Digression
is
with
Men
of
more
Orthodox
Principles
,
who
yet
seem
too
doubtful
in
this
Point
.
I
shall
state
the
Point
between
these
.
I
shall
state
the
Point
then
,
and
shew
you
wherein
the
difference
is
not
.
But
you
must
look
where
a
thing
is
not
,
as
well
a
where
it
is
,
before
you
find
it
.
I
'll
tell
you
,
It
is
not
,
Whether
Faith
or
Repentance
be
any
part
of
the
Meriting
Righteousness
for
which
we
are
Justified
.
I
told
you
,
Gentlemen
,
I
would
have
nothing
to
do
with
this
Heterodox
Fellow
.
Nor
is
the
Question
,
Whether
the
Habits
of
Faith
and
Repentance
be
wrought
at
the
same
time
in
the
Regenerating
Principle
.
Nor
whether
Convictions
of
a
lost
Estate
,
and
some
degree
of
Humblings
and
Sorrow
are
necessary
to
drive
a
Soul
to
Christ
?
Causae
sine
quâ
non
Nor
whether
there
be
an
Assenting
Act
of
Faith
,
before
there
be
an
Exercise
of
Repentance
,
under
the
Power
of
the
Word
,
which
must
be
believed
in
some
degree
before
it
operate
such
Effects
.
Nor
whether
Ingenuous
Sorrow
for
Sin
in
the
sense
of
Actual
Pardon
be
after
that
Pardon
?
Nor
whether
Repentance
,
as
it
consists
in
Fruits
meet
for
it
,
as
External
Reformation
,
a
Fruitful
Life
,
and
the
like
,
must
follow
Pardon
;
it
being
against
the
Tenour
of
the
Promise
that
Forgiveness
should
be
suspended
so
long
after
a
Man
believes
and
repents
in
his
Heart
.
Nor
whether
Justification
be
equally
ascribed
to
Faith
and
Repentance
?
For
we
are
said
to
be
Justified
by
Faith
,
which
imports
that
Repentance
is
but
a
disposing
Condition
,
and
Faith
a
receiving
Condition
:
Repentance
without
Faith
is
unavailable
,
as
Faith
without
Repentance
is
impossible
;
Faith
seems
to
compleat
all
,
and
in
a
manner
to
comprehend
all
.
These
things
the
Orthodox
Divines
are
agreed
on
.
i.
e.
The
seeming
difference
is
Whether
a
sincere
purpose
of
Heart
to
turn
from
Sin
and
Idols
to
God
,
be
absolutely
necessary
to
forgiveness
of
Sin
?
absolutely
necessary
Disposing
Condition
The
other
parts
of
Repentance
are
excluded
out
of
the
Question
by
what
you
heard
before
,
and
this
is
that
part
on
which
the
Word
lays
a
strict
stress
:
From
hence
Repentance
is
called
and
Conversion
refers
to
this
as
a
principal
part
of
it
.
in
Potentia
in
Actu
I
will
prove
then
,
as
Repentance
lies
in
a
sincere
purpose
of
Heart
to
turn
from
Sin
and
Idols
to
God
,
it
is
necessary
to
Forgiveness
.
Qualifying
Condition
Neeessitas
dependentiae
,
Relationis
,
Precepti
,
Officii
,
I
mean
,
that
Repentance
is
a
disposing
Condition
,
but
it
's
not
a
Condition
as
Faith
is
;
for
that
is
the
receiving
and
compleating
Condition
.
The Council of Trent tells us , that the Catholick Faith is this , When the Apostle saith , Trident. Sess. 6. c. 8. A man is justified by Faith and freely , Rom. 5. those words are to be understood in that sense which the Catholick Church hath always held and expressed , that we are therefore said to be justified by Faith , because Faith is the beginning of man's Salvation , the Foundation and Root of all Justification , without which it is impossible to please God , and come to the Fellowship of his Children . And so Bellarmine , Faith doth begin Justification , Bellarm. de Justif . lib. 1. c. 20. and afterwards assumes to it self Hope and Charity , &c. it doth perfect it . And so you talk after them , and much more , in saying that Repentance begins Justification , and Faith compleats it .
The first Point of Justification I grant to be Faith alone , but the Accomplishment of it is not without the joynt procurement of Obedience , Aphor. p. 302. In a larger sence , Baxt. Aphor. as Promise is an Obligation and the thing promised , called a Debt ; so the Performers of the Condition are called Worthy , and the thing promised is called Debt , Thes. 26. Yea , in this Meriting the Obligation to Reward is God's Ordinate Justice , and the Truth of the Promise , and the Worthiness lyeth in our performance of the Condition on our part . Aphor. p. 141.
That
which
God
commands
in
order
to
Forgiveness
,
can
include
no
less
than
that
which
is
necessary
to
Forgiveness
:
But
God
commands
Repentance
in
Order
to
Forgiveness
Repentance
is
necessary
to
Forgiveness
&c.
Ergo.
Simon
Magus
Old
Testament
That
Repentance
is
required
as
a
disposing
condition
to
the
receiving
it
.
Acts
viz.
the
day
of
Refreshing
,
and
of
Christ's
second
Appearing
,
For
the
Promise
belongeth
to
you
,
therefore
Repent
Covenant
of
Circumcision
,
Acts
Repentance
is
a
Grace
to
which
Pardon
is
promised
;
and
upon
the
working
of
it
Forgiveness
is
given
,
and
Impenitency
continues
Guilt
where-ever
it
reigns
.
How
much
of
the
Bible
must
I
Transcribe
,
if
I
quote
all
places
to
prove
these
?
Power
of
God
to
Salvation
Darkness
to
Light
,
i.
e.
The
Sin
against
the
Holy
Ghost
is
Vnpardonable
,
because
it
's
impossible
to
bring
the
Committer
of
it
to
Repentance
,
Whom
he
will
he
hardneth
Are
all
these
things
consistent
with
Pardon
before
Repentance
?
Can
I
be
subject
to
perish
and
pardoned
at
once
?
Can
God
command
Repentance
under
a
Promise
of
Pardon
,
and
suppose
I
must
be
pardoned
before
?
And
doth
God
do
all
before
,
and
nothing
after
?
There
's
no
Saving
Faith
that
includes
not
this
purpose
in
it
,
and
so
saith
Dr.
Without
this
purpose
we
do
not
accept
of
Christ
as
the
way
to
God
.
We
cannot
receive
Christ
as
King
without
this
Repentance
of
Heart
.
Without
this
purpose
of
Heart
no
Man
accepts
of
Christ
for
Sanctification
.
A
Resolved
purpose
to
continue
in
Sin
and
Rebellion
against
God
is
Damning
,
let
Men
pretend
what
they
please
.
It
's
not
to
be
allowed
that
it
should
not
be
necessary
to
renounce
our
Sins
with
our
Hearts
,
in
order
to
Pardon
;
when
it
is
necessary
to
renounce
our
own
Merits
or
Righteousness
.
I
will
tell
you
how
the
Assembly
and
Dr.
are
of
my
Mind
I
think
there
's
never
a
Barrel
the
better
Herring
of
you
,
come
let
's
be
gone
.
It
would
disturb
any
Orthodox
Man's
Spirit
to
see
how
Errour
prevails
;
I
profess
I
am
almost
weary
of
this
Club
,
if
this
be
your
Calvinian
Club
,
I
do
think
I
must
betake
my self
to
some
other
,
you
know
,
where
I
shall
find
more
soundness
in
Doctrine
.
I
will
try
you
once
more
,
and
if
you
boggle
there
,
Fare
you
well
.
Gentlemen
,
note
that
whatever
I
shall
speak
now
of
any
Act
of
Grace
,
except
Penitent
Believing
,
referrs
not
to
the
Forgiveness
of
Sins
,
or
the
Sinners
Admission
into
a
Justified
Estate
.
The
Benefits
that
I
here
speak
of
,
are
not
the
Forfeiture
of
Pardon
,
the
Possession
of
Heaven
,
and
some
other
Particular
Blessings
,
as
Increase
of
Peace
,
Returns
of
Prayer
.
Some
Mens
Brains
had
need
be
taken
out
and
washed
in
Vinegar
,
for
there
's
no
making
them
understand
;
it
were
well
that
you
were
better
studied
in
Terms
of
Art
.
I
tell
you
then
,
if
I
may
be
permitted
to
speak
what
an
Errour
this
holds
.
He
saith
Men
have
nothing
to
do
in
order
to
Salvation
.
Nor
is
Sanctification
,
a
way
of
any
Person
to
Heaven
.
Nor
can
the
Graces
or
Duties
of
Believers
;
no
,
nor
Faith
it self
do
them
the
least
good
to
prevent
the
least
Evil.
Nor
are
they
of
the
least
use
to
their
Peace
or
Comfort
.
Yea
,
though
Christ
be
explicitely
owned
,
and
they
be
done
in
the
strength
of
the
Spirit
of
God
.
And
a
Believer
ought
not
to
think
he
is
the
more
pleasing
to
God
,
by
any
Grace
he
Acteth
,
or
Good
he
Doth
.
Nor
may
Men
expect
any
Good
to
a
Nation
by
their
Humiliation
,
Earnest
Prayer
for
Reformation
of
a
People
.
per
partes
You
have
told
us
,
seeing
all
things
are
setled
by
Christ
for
us
of
free
Gift
;
I
say
,
all
we
do
is
for
Christ
himself
,
and
not
for
our selves
.
—
Christ
comes
and
brings
Justification
,
loving
Kindness
and
Salvation
.
—
What
needs
then
all
this
Travel
for
Life
and
Salvation
,
seeing
it
is
here
already
?
But
seeing
we
get
nothing
by
it
,
from
Dr.
You
are
in
a
true
State
Believe
in
the
Lord
Jesus
Christ
and
thou
shalt
be
saved
:
i.
e.
i.
e.
i.
e.
The
Jews
that
followed
after
the
Law
of
Righteousness
obtained
it
not
,
but
ran
in
vain
Have
ye
indeed
suffered
so
much
in
vain
?
But
it
's
not
your
Intention
that
nothing
we
do
can
Merit
,
but
not
that
they
are
required
as
the
requisite
means
and
way
to
obtain
these
Blessings
.
Obj. Will , but this is a way to lead to a Licentious Life .
writes
his
Law
in
their
inward
parts
,
&c.
i.
e.
He
puts
this
Objection
,
We
had
as
good
sit
still
.
He
that
works
all
day
,
and
gets
no
more
than
he
had
in
the
Morning
,
Let
me
tell
you
,
the
prevention
of
evil
,
if
there
be
reality
of
evil
in
it
,
obtaining
of
good
,
if
there
be
reality
of
Good
,
Peace
of
Conscience
,
Joy
in
the
Holy
Ghost
,
Pardon
of
Sin
,
the
Infallibility
of
Non-miscarriage
,
the
Light
of
God's
Countenance
,
all
these
you
aim
at
,
are
abundantly
provided
for
you
,
and
established
firmly
on
you
by
the
meer
Grace
of
God
in
you
before
you
perform
any
thing
whatsoever
.
who
is
the
Yea
and
Amen
of
the
Promises
Perseverance
depends
not
on
our
Works
,
I
say
,
God
hath
settled
all
things
that
appertain
to
Life
and
Godliness
in
his
Son
Jesus
Christ
,
and
upon
you
for
his
own
sake
,
and
setled
Everlastingly
and
Vnchangeably
upon
you
i.
e.
He
saith
,
When
you
Fast
,
Pray
,
Mourn
,
keep
the
Sabbath
,
your
Eye
should
be
simply
to
the
Glory
of
God
,
and
not
to
gain
that
which
is
already
ours
in
Christ
,
He
saith
,
let
subduing
of
Sin
alone
for
Peace
.
he
is
our
Peace
He
saith
,
I
must
tell
you
there
is
not
any
thing
you
perform
,
when
you
have
attained
the
highest
pitch
,
that
hath
any
prevalency
or
availableness
to
produce
or
bring
forth
the
least
good
unto
your selves
.
D.
Paul
may
Plant
you
are
not
your
own
,
you
are
bought
with
a
price
He
saith
,
If
a
Soul
get
under
full-sail
,
filled
with
a
stiff
gale
of
the
Spirit
,
when
Floods
of
meltings
flow
from
it
,
if
they
can
cry
mightily
,
hereby
they
think
they
shall
get
pardon
,
settle
Spiritual
,
Civil
and
Spiritual
Healings
,
from
D.
His
common
phrase
is
,
We
must
not
work
for
Life
,
but
from
Life
.
He
is
the
Life
,
the
Resurrection
,
and
the
Life
But
he
understands
this
you
'l
say
only
of
External
Duties
,
but
not
of
the
Actings
of
Grace
;
no
,
I
could
shew
you
how
he
saith
the
same
of
all
Graces
.
unprofitable
Servants
He
saith
,
That
is
the
proper
Work
that
God
hath
given
to
Belleving
,
not
to
effect
any
thing
to
the
good
of
Man
,
but
only
to
be
the
witness
of
that
good
to
the
Spirit
of
Man
,
and
so
give
light
to
that
which
was
hidden
before
.
Justification
in
Heaven
and
Justification
in
a
Man's
Conscience
and
Spirit
.
Bring
Justified
by
Faith
,
i.
e.
He
saith
,
If
you
have
more
Ability
than
others
in
doing
,
let
it
not
come
into
your
Thoughts
,
C.
p.
as
an
Inducement
to
think
better
of
your self
,
as
if
you
were
more
accepted
of
God
,
or
pleasing
in
his
sight
.
viz.
That
fear
the
Lord
The
Truth
is
this
That
though
neither
Holiness
,
sincere
Obedience
or
good
Works
do
make
any
Atonement
for
sin
,
or
are
in
the
least
meritorious
Righteousness
,
whereby
Salvation
is
caused
;
or
for
which
this
or
any
Blessing
becomes
due
to
us
by
Debt
;
yet
as
the
Spirit
of
God
freely
worketh
all
Holiness
,
and
enableth
to
sincere
Obedience
and
good
Works
;
so
the
Lord
Jesus
hath
of
his
own
Grace
,
and
for
his
own
Merits
,
promised
to
bring
to
Heaven
,
such
as
are
Partakers
of
true
Holiness
,
perform
his
sincere
Obedience
,
and
do
those
good
Works
perseveringly
.
Yea
,
he
must
perform
this
sincere
Obedience
,
and
do
these
good
Works
perseveringly
;
and
he
appoints
these
as
the
way
and
means
of
a
Believer's
obtaining
Salvation
,
and
several
other
Blessings
,
requiring
these
as
Indispensable
Duties
and
Qualifications
of
all
such
as
he
will
so
save
and
bless
,
and
excluding
all
that
want
or
neglect
them
,
or
live
under
the
Power
of
what
's
contrary
thereto
,
As
Profaneness
,
Rebellion
,
and
utter
Vnfruitfulness
.
Say
to
him
!
I
'll
tell
you
what
I
would
say
to
him
;
Jesus
Christ
died
to
save
Sinners
,
provided
they
repent
,
and
believe
they
shall
be
justified
,
and
provided
they
practise
sincere
Obedience
,
and
persevere
in
it
,
they
shall
be
saved
so
as
to
go
to
Heaven
;
but
all
your
Justification
signifies
nothing
,
unless
you
persevere
in
Sincerity
.
I
would
say
to
him
,
Go
,
and
repent
,
and
believe
,
and
persevere
again
in
sincere
Obedience
,
and
they
you
will
see
how
it
is
;
but
never
be
so
presumptuous
as
to
believe
you
shall
be
saved
till
you
have
persevered
,
and
all
your
Comfort
of
Heaven
lies
upon
this
.
is
honestly
zealous
for
the
Honour
of
Free
Grace
,
but
you
may
see
by
his
discourse
,
that
he
hath
not
light
sufficient
to
see
how
God
hath
provided
for
this
in
his
Rectoral
distribution
of
Benefits
by
a
Gospel
Rule
;
come
I
'll
tell
you
wherein
the
difference
doth
not
lye
between
us
first
.
It
's
not
whether
God
hath
decreed
that
the
Elect
shall
be
Holy
and
Obedient
,
and
so
partake
of
Saving
Blessings
.
i.
e.
Nor
is
it
a
question
,
whether
every
Work
will
fail
to
save
a
Christless
Vnbeliever
?
Nor
is
it
the
differ
whether
Christ
hath
paid
the
price
of
Temporal
,
Spiritual
and
Eter
●ssings
.
Nor
whether
the
Essential
Blessings
of
the
Gospel
becomes
the
Inheritance
of
a
Believer
as
soon
as
he
is
united
to
Christ
?
We
are
blessed
with
all
Spiritual
Blessings
in
Christ
Jesus
Nor
whether
it
be
the
Influence
of
the
Spirit
that
we
are
Holy
,
Obedient
,
and
enabled
to
every
good
Work
?
Nor
whether
it
is
for
the
sake
of
Christ's
Merits
and
Incense
,
and
of
Free
Grace
,
that
any
Grace
or
Duty
of
ours
is
rewarded
,
or
becomes
the
means
of
any
Benefit
;
these
I
affirm
.
Nor
whether
any
Holiness
internal
or
external
,
any
Obedience
,
Work
or
Duty
,
do
at
all
Merit
the
Promise
,
or
is
the
Meritorious
Cause
of
Righteousness
,
for
which
any
promised
Mercy
is
bestowed
;
this
I
deny
.
I
own
that
all
is
of
Gift
,
though
given
in
an
Order
suitable
to
our
condition
in
a
state
of
Tryal
.
Nor
whether
the
Law
be
a
Rule
of
Duty
?
This
I
affirm
and
you
too
;
though
you
deny
any
Threatning
or
Promise
to
back
God's
Law
,
as
to
the
Elect.
Nor
whether
the
Elect
ought
to
be
Holy
,
and
will
be
Holy
,
this
you
own
,
but
you
place
it
wholly
on
the
Decree
and
Christ's
Care
.
He
will
never
leave
nor
forsake
us
,
You
deny
that
God
hath
required
as
it
indispensibly
necessary
to
our
Inheriting
any
Blessing
promised
to
the
Elect.
You
judge
Christ
hath
done
all
for
us
,
and
enjoineth
nothing
for
us
to
do
in
order
to
any
good
thing
.
to
will
to
do
Nor
whether
a
Penitent
Believer
shall
be
saved
,
if
he
die
before
he
hath
time
for
further
Obedience
.
I
'll
tell
you
then
the
real
difference
,
Whether
Faith
and
Repentance
be
indispensibly
required
that
we
may
be
Justified
for
the
sake
of
Christ's
Righteousness
?
It
's
whether
Holiness
or
sincere
Obedience
and
Perseverance
,
are
the
Way
to
Heaven
,
and
are
required
of
the
Elect
as
the
Conditions
of
their
obtaining
Salvation
.
We
are
Created
in
Christ
Jesus
unto
good
Works
Christ
is
the
Way
Or
whether
Heaven
is
promised
to
them
if
they
persevere
in
Holiness
and
sincere
Obedience
,
and
the
Loss
of
Heaven
threatned
,
in
case
they
continue
Wicked
and
Disobedient
,
or
after
Grace
turn
Apostates
.
The
Question
is
,
Whether
the
good
Works
of
a
Believer
are
Rewardable
of
Grace
for
Christ's
sake
.
Whether
by
the
Gospel
,
as
a
Rule
of
Jud●ment
,
whoever
is
unholy
,
utterly
disobedient
,
altogether
wilfully
neglectful
of
good
Works
,
shall
be
condemned
;
this
I
affirm
,
and
you
deny
.
Whether
God
hath
promised
several
Blessings
(
distinct
from
Eternal
Life
)
to
the
Exercise
of
several
Graces
,
and
Performances
of
several
Duties
,
as
to
the
Improvement
of
Grace
,
This
you
deny
,
and
I
affirm
.
Whether
upon
the
acting
such
Graces
,
and
upright
performing
such
Duties
,
a
Christian
may
not
in
the
vertue
of
such
Promises
,
expect
such
Blessings
,
and
fear
the
neglect
thereof
as
a
Bar
thereto
:
This
you
deny
,
and
I
affirm
.
i.
e.
Yet
allowing
that
God
may
sometime
exert
his
Sovereignty
in
giving
some
Blessings
to
a
Believer
not
answering
these
Rules
,
and
he
may
exchange
a
Blessing
of
a
lower
Nature
.
i.
e.
Whether
God
is
not
more
pleased
with
a
Man
in
the
Exercise
of
Grace
and
Holiness
,
than
when
he
neglects
them
,
and
doth
the
contrary
.
This
I
affirm
.
Now
I
shall
proceed
to
confirm
the
Truth
,
and
the
Points
are
too
many
to
admit
Enlargement
,
and
many
carry
that
Evidence
,
that
the
whole
Scope
of
the
Bible
must
be
forgone
when
they
are
denyed
.
Can
two
or
three
wrested
Texts
over-turn
the
constant
Language
of
the
Scriptures
?
And
it
is
strange
,
that
all
Religion
and
Humane
Nature
it self
in
a
state
of
Tryal
should
be
so
fully
struck
at
,
from
a
gross
Conceipt
that
the
Infinite
God
cannot
foresee
and
purpose
Events
,
unless
it
must
null
his
Government
over
reasonable
Subjects
,
and
prevent
his
Distribution
of
Rewards
and
Punishments
by
a
stated
Rule
.
After
the
kindness
and
love
of
God
our
Saviour
towards
Man
appeared
,
not
by
Works
of
Righteousness
which
we
have
done
,
but
according
to
his
mercy
hath
he
saved
us
,
What
Reflection
is
it
on
Divine
Wisdom
,
and
the
glorious
Platform
of
the
Redeemers
Work
and
Kingdom
,
that
he
cannot
purchase
Benefits
for
Sinners
,
unless
he
forbear
to
use
them
as
Motives
to
Obedience
?
Yea
,
the
whole
of
his
serious
Pleadings
with
men
must
be
a
Mockery
,
rather
than
he
must
be
allowed
to
bestow
his
Benefits
in
a
Rectoral
way
.
That
you
mistake
me
not
,
When
I
speak
of
Holiness
,
I
mean
all
good
Works
,
internal
,
external
,
praying
,
hearing
,
exact
walking
,
Alms-deeds
,
any
Act
of
Obedience
directed
by
the
Word
of
God
:
By
the
same
Actions
are
intended
.
Believing
in
Christ
is
Doing
;
it
is
an
Action
on
our
part
,
My
Positions
that
I
will
prove
then
are
as
follow
:
Sinners
have
much
to
do
in
order
to
Salvation
:
It
's
the
scope
of
the
Bible
since
the
Fall
.
We
have
nothing
to
do
in
a
way
of
Atonement
and
Purchase
,
but
in
order
to
our
Participation
,
we
must
repent
,
believe
.
All
the
Revelations
of
God
are
Descriptions
of
Duty
and
Benefits
,
but
an
Injunction
of
Duty
in
a
Connection
with
benefits
,
The
Gift
of
God
is
eternal
life
,
i.
e.
in
order
to
Participation
There
's
no
one
Saving
Benefit
granted
a
Sinner
,
but
upon
Supposition
of
Duty
.
The
Influences
of
the
Spirit
and
God's
Institutions
have
no
Causality
in
our
Salvation
,
if
men
have
nothing
to
do
in
order
to
be
saved
.
On
what
account
is
it
said
,
That
we
believe
to
the
saving
of
our
Souls
,
And
Repentance
to
Salvation
The
Destruction
of
Sinners
under
the
Gospel
is
still
laid
to
Their
not
coming
,
not
turning
and
repenting
.
not
doing
not
believing
If
men
have
nothing
to
do
for
Salvation
,
then
Christ
hath
no
Rule
to
judge
them
that
live
under
the
Gospel
.
—
Christ
proceeds
on
the
difference
of
Men's
Carriage
and
Tempers
at
the
last
Day
.
Consider
any
Description
of
the
last
Day
,
you
'll
find
God
saves
and
damns
with
respect
to
men's
Neglect
and
Compliance
with
the
Gospel
.
condemn
the
World
save
it
taking
Vengeance
upon
them
that
know
not
God
,
and
those
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
How
shall
ye
escape
,
that
neglect
so
great
Salvation
.
I
could
easily
demostrate
,
that
if
men
have
nothing
to
do
in
order
to
Salvation
,
the
Ministry
of
Christ
and
his
Apostles
—
is
all
Vanity
and
Falshood
,
They
are
cold
Pleadings
with
Sinners
that
are
not
backed
with
Life
and
Death
.
Without
me
ye
can
do
nothing
we
are
sanctified
in
Christ
Jesus
,
created
in
him
to
good
Works
,
to
will
and
to
do
That
Sinners
have
much
to
do
in
order
to
Salvation
:
True
Holiness
,
sincere
Obedience
or
good
Works
,
and
Perseverance
,
are
the
way
to
Heaven
,
and
so
necessary
to
the
Salvation
of
a
Believer
,
that
without
them
he
cannot
be
saved
,
and
continuing
in
them
he
shall
be
saved
.
I
shall
give
you
divers
Arguments
against
your
Position
.
It
's
not
saving
Faith
that
is
not
Operative
.
Obedience
,
good
Works
and
Perseverance
preserve
us
from
contrary
Evils
.
kept
his
Body
under
By
the
Grace
of
God
I
am
what
I
am
Gospel-Constitutions
shew
that
it
contains
Promises
and
Threatnings
.
It
shews
persevering
Holiness
,
sincere
Obedience
or
good
Works
as
necessary
to
Salvation
.
Most
of
the
Promises
and
Threatnings
that
refer
to
the
state
in
the
Bible
,
are
Evangelical
Promises
and
Threats
.
Glorious
Gospel
of
the
blessed
God
,
Gospel-Constitution
contains
Promises
and
Threatnings
,
which
affect
all
of
us
as
a
Rule
of
Righteousness
and
Misery
,
by
these
God
governs
;
and
Men's
Hopes
and
Fears
should
be
directed
by
these
as
a
Rule
.
You
not
observing
this
,
have
opened
a
Door
to
all
Licentiousness
—
Your
whole
Scheme
implies
,
that
Christ
doth
not
distribute
Blessings
and
Punishments
by
any
Rule
that
refers
to
the
actings
of
Men.
If
that
Covenant
of
Grace
be
conditional
,
and
Faith
and
Repentance
are
necessary
to
Forgiveness
,
the
Substance
of
it
must
be
granted
.
i.
e.
Most
Promises
and
Threatnings
in
the
Bible
that
referr
to
the
state
of
Souls
,
are
Evangelical
Promises
and
Threats
,
and
are
not
the
Sanction
of
the
Law
of
Innocence
,
but
of
Gospel-Grace
.
Who
can
doubt
this
,
if
they
consider
,
The
Covenant
of
Innocency
promised
to
nothing
below
sinless
and
perfect
Obedience
.
The
Threatnings
of
the
Covenant
of
Innocency
admitted
no
Repentance
,
or
after-relief
to
the
Guilty
:
They
did
fix
the
Curse
irrevocable
in
case
of
any
Transgression
i.
e.
The
Law
is
not
against
the
Promise
,
end
of
the
Law
for
Righteousness
to
all
that
believe
.
No
Overture
of
Life
,
or
door
of
Hope
,
or
Argument
to
Conversion
,
with
Hopes
of
Acceptance
,
could
be
framed
out
of
those
Legal
Threats
and
Promises
was
not
the
Language
viz.
Do
Door
of
Hope
Turn
you
,
Turn
you
Turn
you
,
turn
you
Resurrection
and
the
Life
See
any
one
of
the
Calls
to
Faith
and
Repentance
,
or
Holiness
thus
back'd
with
Promises
and
Threats
,
be
not
Evangelical
.
That
's
quite
contrary
to
my
Sence
:
For
I
do
not
say
that
Salvation
by
Grace
is
the
Cause
of
sincere
Faith
,
and
Obedience
,
and
Perseverance
;
but
that
Sincerity
in
Performance
of
Faith
and
Obedience
with
Perseverance
is
necessary
as
a
Cause
of
Salvation
.
I
spake
before
of
coming
into
Justification
by
qualifying
Faith
and
Repentance
,
by
the
Government
ef
a
Rule
of
Righteousness
and
Misery
,
our
Minds
being
thereby
affected
with
Hopes
and
Fears
.
I
will
now
shew
you
that
by
this
Gospel-Constitution
,
Persevering
Holiness
,
sincere
Obedience
or
good
Works
are
necessary
to
Salvation
.
i.
e.
He
that
made
Faith
necessary
to
Justification
,
hath
made
Obedience
necessary
to
Salvation
.
He
hath
as
well
promised
Heaven
to
the
Godly
Man
,
as
Pardon
to
the
Believer
.
And
our
Perseverance
in
Holiness
and
Obedience
is
as
truly
our
way
to
Glory
,
as
the
Scriptures
can
describe
.
changed
into
the
Image
of
Christ
,
Glory
to
Glory
by
the
Spirit
of
God
,
Nothing
of
these
merit
Heaven
;
but
he
that
merited
Heaven
,
hath
peremptorily
appointed
these
to
bring
us
thither
.
comprehended
in
Salvation
true
Salvation
did
belong
with-hold
no
good
thing
For
he
hath
said
,
he
will
never
leave
thee
nor
forsake
thee
:
So
that
we
may
boldly
say
,
The
Lord
is
my
helper
.
Christ
declares
in
the
Gospel
they
shall
miss
of
Heaven
,
and
Eternally
perish
who
are
Apostates
,
Vngodly
,
Disobedient
,
and
Vnprofitable
.
This
is
not
the
Doom
of
the
Law
.
The
Law
is
made
for
the
Lawless
and
Disobedient
,
How
will
he
escape
that
neglects
so
great
Salvation
?
It
's
not
against
every
imperfect
degree
of
Godliness
but
Vngodliness
.
It
's
not
every
defect
of
Obedience
but
Disobedience
,
not
against
every
neglect
of
Fruitfulness
,
but
such
as
argues
a
dead
and
barren
State
.
Art
thou
so
unskilful
in
the
Word
,
as
not
to
remember
If
any
Man
draw
back
?
Is
this
a
Threatning
or
not
?
Is
it
not
true
of
all
Persons
?
Do
not
say
the
Elect
Believer
will
not
fall
away
:
I
think
the
same
:
But
yet
is
it
the
less
true
,
that
even
he
shall
perish
if
he
fall
away
?
I
know
you
not
,
depart
from
me
,
Salvation
is
promised
to
Perseverance
worthy
to
be
compared
with
the
Glory
that
shall
be
revealed
Not
meer
natural
Signs
,
but
moral
Institutes
.
They
are
Qualifications
which
God
appoints
as
Prerequisites
to
Blessings
.
They
cannot
add
what
's
proper
to
Christ
,
but
they
signifie
more
than
Concomitants
;
they
are
things
without
which
the
Gospel-Rule
will
exclude
Men
from
Heaven
,
and
condemn
to
Hell
,
let
your
Pretences
be
what
they
will
.
I
will
write
my
Law
in
their
Heart
,
and
they
shall
not
depart
from
me
.
Blessed
are
they
that
do
his
Commandments
,
As
many
as
received
him
to
them
was
given
power
or
priviledge
to
become
the
Sons
of
God
.
Consider
they
have
a
relation
to
each
other
in
Scripture-phrase
,
as
Seed
and
Harvest
,
Work
and
Waget
,
they
are
declared
rewardable
;
For
they
are
worthy
,
every
good
Work
The
Gospel
declares
no
less
than
a
Connection
between
Good
Works
and
Glory
.
P.
God
declares
good
Works
as
rewardable
of
Grace
thro'
Christ
.
walking
in
White
By
Perseverance
we
are
to
work
out
our
Salvation
.
out
our
Salvation
with
fear
and
trembling
For
it
's
God
that
worketh
in
you
both
to
will
and
to
do
.
I
will
summ
up
all
,
and
appeal
to
thee
,
Whether
God
doth
require
any
more
of
any
Sinners
for
Salvation
,
than
that
they
believe
in
Christ
,
repent
of
Sin
,
persevere
in
true
Holiness
,
sincere
Obedience
or
Good
Works
internal
and
external
:
And
if
we
do
so
,
can
we
perish
?
Hath
not
Christ
provided
all
else
?
And
doth
not
the
Promise
secure
Life
upon
doing
of
these
?
Whether
God
require
any
more
i.
e.
Well
,
I
will
make
you
one
Challenge
more
,
and
so
leave
you
.
If
any
Sinner
believe
not
,
and
repent
not
,
hath
Christ
ever
promised
to
save
him
?
Lo-ammi
,
who
shall
become
the
Children
of
the
living
God
.
Again
,
if
any
penitent
Believer
shall
Apostatize
,
prove
ungodly
and
unfruitful
,
hate
God
,
or
neglect
to
love
God
and
his
Neighbour
wholly
,
Shall
this
Man
be
saved
?
Hath
not
Christ
determined
the
contrary
?
Will
his
first
Faith
save
him
?
i.
e.
Shall
his
First
Faith
save
him
?
i.
e.
Perseverance
of
the
Saints
Assemb. Ch. 16. Good Works done in obedience to God's Commands , are the Fruits and Evidences of a true and lively Faith , and by them Believers make manifest their Thankfulness , strengthen their Assurance , edifie their Brethren , adorn the Profession of the Gospel , stop the Mouths of Adversaries , and glorifie God , whose Workmanship they are , created in Christ Jesus thereunto ; that having their Fruit unto Holiness , they may have the end , Eternal Life .
Of
Justification
That God pardons Men's Sins , gives them the Adoption of Children , with a right to an Heavenly Inheritance according to their Works , which ( saith he ) is not only Foreign to she Gospel , but destructive of it . And you say , that Forgiving , Adopting and Glorifying , &c. Judicial Acts of God as a Rector , is in a way of rectoral Distribution of Rewards .
Luth. on Gal. 3.22 . saith , Works done without Faith are under a Curse , though they have never so good a shew of Holiness : Wherefore so far off is it , that the Doers thereof deserve Grace , Righteousness and Eternal Life , that rather they heap Sin upon Sin . After this manner the Pope works , and all Merit-mongers .
THE
next
Errour
that
I
charge
upon
this
is
,
That
he
saith
,
No
Man
ought
to
propose
to
himself
any
Advantage
by
any
Religious
Duty
he
performeth
,
nor
ought
he
in
the
least
intend
the
profit
of
his
own
Soul
by
any
Christian
Endeavours
,
it
being
vain
and
unlawful
to
do
any
thing
with
an
Eye
to
our
Spiritual
or
Eternal
Good
,
though
in
subordination
to
God's
Glory
in
Christ
.
I
will
:
you
say
,
There
is
nothing
you
can
do
from
whence
you
ought
to
expect
any
gain
unto
your selves
,
Christ
hath
redeemed
us
that
we
should
not
henceforth
live
to
our selves
,
but
to
him
that
died
for
us
,
The
Scripture
is
plentiful
in
this
,
That
no
Believer
for
whom
Christ
died
,
should
have
the
least
thought
in
his
Heart
of
promoting
or
advancing
himself
,
to
any
end
of
his
own
by
doing
what
he
doth
.
Every
one
will
be
ready
to
cry
out
,
Who
will
shew
us
any
good
?
You
are
not
your
own
but
you
are
bought
with
a
price
,
therefore
glorifie
God
in
your
Bodies
and
Spirits
.
And
when
we
have
done
all
we
are
unprofitable
Servants
,
He
intends
to
forbid
our
intending
our
own
Good
,
though
in
subordination
to
God's
Glory
,
and
laying
no
stress
of
meriting
;
for
(
saith
he
)
People
may
think
here
's
a
marvellous
discouragement
to
Persons
,
to
do
what
God
calls
them
to
do
,
when
they
shall
have
nothing
for
it
.
I
answer
,
When
there
is
a
Spirit
of
Ingenuity
they
shall
be
as
Industrious
to
glorifie
God
,
to
do
good
to
Men
,
as
if
they
did
it
for
themselves
.
They
shall
do
as
much
for
Good
already
bestowed
,
as
if
they
were
to
procure
it
by
their
own
doing
.
I
have
enough
I
have
all
I
have
a
goodly
Heritage
,
Goodness
and
Mercy
shall
follow
me
all
my
days
i.
e.
There are some Children in the World that are very observant of their Parents ; Dt. C. p. 151. and their aim is , that by reason of such compliance their Parents may settle an Estate upon them ; but when a Child knows an Estate is already settled upon him , that it cannot be reversed , and he is not able to add to it , will such a Child propose to himself in his Obedience and Observance , the obtaining that Good his Father hath already passed ? He knows it is passed already , and cannot be by any thing he doth , firmer and stronger . He serves not now to get his Fathers Land , but he serves to glorifie his Father that hath so freely settled his Land upon him .
They in the Gospel of Christ find all things that do appertain to Life and Godliness , they find them all so passed over by God's Goodness and Free Grace to them , Dr. C. p. 152. That the Lions shall want and suffer hunger , before they shall want any thing that is good . Must they now labour to gain these things as if they were in agitation , or as if they were yet referred to their will , or to their good and evil walking , that as they shall walk so they shall speed ? This is to argue . That God is yet to determine with himself how to dispose of those good things that he will bestow upon his People , and that he gives good things according to their good or evil Carriage ; and so the goodness of God to his People must depend upon his Peoples goodness to him [ which is as the Morning Cloud ; ] and as Mens Works prevail with God , so God will pour out his Bounty upon them .
City
which
hath
Foundations
Moses
,
v.
Recompence
of
Reward
Recompence
of
Reward
The true Christ neither calleth thee to reckoning for thy Sins , nor biddeth thee trust to thine own good Works , Luth. on Gal. 5.4 . ( but the false Christ , i. e. the Devil in the likeness of Christ doth ; ) and the true Knowledge of Christ or Faith disputeth not whether thou hast done good Works to Righteousness , or evil Works to Condemnation , but simply concludeth after this sort : If thou hast done good Works , thou art not therefore Justified ; or if thou hast done evil Works , thou art not thereby Condemned . And I neither take from good Works their praise , nor commend evil Works ; but in the matter of Justification , I say , we must look how we may hold Christ , lest while we seek to be Justified by the Law , we make him unprofitable to us ; for it 's Christ alone that Justifieth me , both against my evil Deeds , and without my good Deeds . If I have this perswasion of Christ , I lay hold on the true Christ ; but if I think that he exacteth the Law and Works of me to Salvation , then he becometh unprofitable to me , and I am utterly separated from him .
He
saith
,
When
you
labour
by
Prayer
or
seeking
to
prevail
with
God
to
take
away
his
displeasure
,
and
to
procure
such
good
,
you
serve
not
God
now
,
you
serve
your selves
.
I was speaking against Selfishness in our Performances , and said , if you suppose you fast , pray , mourn , or do any other Religious Services ; if you apprehend your own turns are not yet served , there will be altogether a Selfishness in the performance of these Duties ; Selfish Ends and Motives will be your Load-stones , and they shall draw up your Spirits in these Services . As for Example , when we labour by our Fasting and Prayer , and seeking the Lord , to prevail with God to take away his Displeasure , &c. and to procure such good things unto us , do we serve the Lord or no ? And do we not serve our selves ? Nay , you serve no God now , you serve your selves , when only your selves put you upon the performance of the Duty ; but you will say , I must Fast and Pray to get my Sins pardoned . A. It 's true , that as long as Men think their Sins are upon themselves they cannot be at●est , but still the consideration of these Sins thus upon them must needs draw them out on these Services , till some way be sought out to clear themselves of them . Where is now that sincerity and singleness of Heart that Men ought to have in the Service of the Lord ? If he could be but once resolved of this thing , that ail this Business of his is already dispatched to his Hands , [ viz. Sin pardoned , and Wrath removed , ] then all this Selfishness would quickly die ; — then you would serve God sincerely , the End of your Duties would be the glorifying of God ; then you would see that your Prayers , Tears , Fastings and Performances were not appointed to Rob God of his Service by serving your selves , and Christ of his Glory , by putting your Services in the place of his Blood , which only taketh away Sin .
You
shall
,
Sir
.
Though
we
ought
to
intend
God's
Glory
as
our
Supream
End
in
all
our
Duties
,
and
Design
therein
expressing
our
Love
and
Gratitude
to
God
for
his
Benefits
,
with
a
great
regard
to
publick
Good
:
Yet
we
also
lawfully
may
and
ought
to
strive
after
Grace
,
grow
in
it
,
and
perform
Holy
Duties
and
Services
,
with
an
Eve
to
,
and
concern
for
our
own
Spiritual
and
Eternal
Advantage
.
I
will
tell
you
then
wherein
we
differ
not
.
It
's
not
whether
we
should
principally
aim
at
God's
Glory
in
what
we
do
.
Nor
whether
we
should
aim
at
Publick
Good
with
great
concern
;
nor
whether
Gratitude
to
God
deserves
our
utmost
Service
,
and
Love
to
him
should
Influence
our
Aims
and
Labours
.
Nor
whether
we
ought
to
renounce
every
Thought
of
purchasing
from
God
any
Benefit
for
what
we
do
.
Nor
whether
Carnal
Selfishness
,
or
seeking
of
Pleasures
,
Riches
,
Honour
,
above
Spiritual
and
Eternal
good
,
be
the
undoing
Sin
of
the
World
.
The
real
difference
is
Whether
the
Spiritual
Improving
and
Saving
our
Souls
,
may
be
a
Motive
with
us
to
our
Religious
Endeavours
?
This
you
deny
,
and
I
affirm
.
Whether
our
Souls
advantage
be
not
so
joined
with
God's
Glory
,
that
we
ought
to
intend
both
as
the
Scope
of
our
Life
and
Labours
.
Whether
we
should
do
Works
as
entitling
us
to
,
and
gaining
of
life
and
Salvation
in
Subordination
to
the
Glory
of
God
;
this
you
and
the
Papists
affirm
,
but
I
deny
;
because
they
are
inconsistent
,
and
can
never
be
truely
so
according
to
the
Gospel
,
whatever
is
pretended
,
or
Men
may
think
of
themselves
,
as
did
in
his
Vnregenerate
State
.
To
confirm
the
Truth
I
have
proved
before
,
that
God
hath
appointed
Graces
and
Duties
for
that
end
,
that
we
obtain
those
Benefits
;
and
if
so
,
we
then
despise
God's
Ordination
,
in
not
intending
our
obtaining
the
Benefits
,
when
we
Act
those
Graces
and
Duties
,
and
we
obey
his
Will
in
doing
them
for
that
end
.
All
Promises
and
Threats
in
the
Word
,
directed
as
Motives
to
Obedience
are
foolish
,
if
we
must
not
intend
[
obtaining
]
our
own
good
by
our
Obedience
.
How
are
they
Arguments
with
the
Will
,
if
we
must
not
aim
at
Advantage
in
doing
Duty
?
Oh!
thank
thee
my
Son
,
I
will
remember
this
Service
to
give
thee
advantage
for
it
?
What
p●ofit
is
there
in
serving
my
Father
?
Christ
calls
with
such
Motives
Partaker
,
[
i.
e.
of
the
Glory
to
be
revealed
,
feed
the
Flock
Lovest
thou
me
,
feed
my
Sheep
more
humano
The
Spirit
of
God
approveth
of
Holy
Mens
regard
to
their
own
advantage
.
had
respect
to
the
recompence
of
reward
,
and
this
is
given
as
the
very
cause
why
he
esteemed
the
Reproach
of
Christ
above
the
Treasures
of
seeing
him
that
is
Invisible
governed
himself
by
these
regards
For
though
I
preach
the
Gospel
I
have
nothing
to
glory
of
looking
unto
Jesus
the
Author
and
Finisher
of
his
Faith
,
Heb.
For
which
cause
we
faint
not
Whereby
knowing
that
he
that
raised
up
the
Lord
Jesus
,
shall
raise
us
also
by
Jesus
;
for
all
things
are
for
your selves
,
that
the
abundant
Grace
might
through
the
Thanksgiving
of
many
redound
to
the
Glory
of
God
,
for
which
cause
we
faint
not
;
viz.
Were
doing
for
Life
,
and
an
Eye
to
gain
by
service
such
a
legal
and
wicked
thing
as
some
represent
it
,
sure
the
Blessed
Jesus
would
have
admonished
his
Disciples
,
and
not
answered
them
as
he
doth
,
Who
then
shall
be
saved
?
Peter
things
present
,
and
to
come
,
ye
are
Christ's
,
and
Christ
God's
.
Your
Argument
from
the
Vanity
of
proposing
our
own
Gain
by
Labour
and
Duties
,
because
all
is
fixed
and
given
already
,
is
to
make
the
Decree
an
effectual
means
to
overthrow
the
Government
of
Christ
,
and
brand
all
his
Offers
to
Sinners
with
Weakness
and
Falsehood
;
should
not
poor
Sinners
pray
as
they
can
apply
the
Word
with
an
Eye
to
Conversion
?
Should
they
not
Believe
and
Repent
with
an
Eye
to
Forgiveness
and
Escaping
of
Wrath
?
Why
else
should
God
encourage
them
with
an
Offer
of
these
upon
such
Terms
.
Why
do
you
spend
Money
for
that
which
is
not
Bread
;
i.
e.
They
that
are
lead
by
the
Spirit
are
the
Sons
of
God
By
your
Scheme
the
Elect
may
be
idle
,
and
the
Non-●lect
do
best
when
they
despair
;
for
there
's
Connection
between
these
Benefits
and
these
Graces
and
Duties
.
And
so
the
Non-elect
are
in
the
same
case
with
Devils
,
there
being
no
serious
offer
to
them
;
nay
,
their
Case
is
worse
than
Devils
;
for
these
Offers
are
made
to
them
with
no
design
but
to
encrease
their
Condemnation
.
Nay
,
every
Sin
of
theirs
is
a
Sin
against
the
Holy
Ghost
,
Every
Sin
is
alike
that
unpardonable
Sin
,
and
not
only
that
Blasphemy
against
the
Holy
Ghost
.
Who
art
thou
,
O
Man
,
that
repliest
against
God
?
God
made
all
things
for
himself
,
the
wicked
for
the
day
of
evil
,
rest
are
blinded
Vnto
you
first
God
having
raised
up
his
Son
Jesus
,
sent
him
to
bless
you
,
in
turning
away
every
one
of
you
from
his
Iniquities
.
if
it
be
by
Grace
,
then
it
is
no
more
of
Works
,
[
nor
of
him
that
willeth
or
runneth
,
but
of
God
that
sheweth
mercy
]
otherwise
Grace
is
no
more
Grace
;
but
if
it
be
of
Works
,
then
it
is
no
more
of
Grace
;
otherwise
Work
is
no
more
Works
.
What
then
,
Israel
hath
not
obtained
what
he
seeketh
for
,
but
the
Election
hath
obtained
it
.
Those
that
were
saved
,
the
Grace
of
Election
obtained
for
them
.
Beza
,
Chr●sost
.
Theophyl
.
Oecum
.
i.
e.
Isaiah
,
chap.
God
hath
given
them
the
Spirit
of
Slumber
,
Eyes
that
they
should
not
see
.
deep
Sleep
i.
e.
i.
e.
shall
not
be
forgiven
in
this
World
,
nor
in
the
World
to
come
All
manner
of
Sin
and
Blasphemy
shall
be
forgiven
unto
Men
,
To
say
no
more
,
it
will
follow
Christ
hath
no
Rule
of
distributive
Justice
,
but
his
own
eternal
purpose
,
and
Men's
Regards
to
his
promised
Benefits
,
are
all
forbidden
,
even
when
our
respect
to
them
,
is
that
which
subserves
his
Government
,
and
is
supposed
in
all
the
Methods
of
it
.
King
of
Kings
Lord
of
Lords
And
why
should
we
intend
the
Glory
of
God
,
the
Service
of
Christ
,
or
the
good
of
others
?
Are
not
these
as
determined
as
our
own
good
?
Hath
not
God
fixed
and
secured
his
own
Glory
?
I
could
shew
that
we
cant't
sincerely
aim
at
our
own
good
,
but
we
therein
aim
at
the
Glory
of
God
;
nor
doth
God
ever
require
us
to
intend
his
Glory
,
but
in
a
Concurrence
with
an
Eye
to
our
own
Salvation
.
Who
will
shew
us
any
good
,
Law
of
Righteousness
I
will
tell
you
your
mistakes
.
Let
me
only
tell
you
what
those
Divines
in
the
Preface
to
Mr.
's
Book
against
(
which
they
approve
of
)
inform
us
:
That
to
say
Salvation
is
not
the
end
of
any
good
Work
we
can't
,
and
we
are
to
act
from
Life
and
not
for
Life
,
were
to
abandon
the
humane
Nature
.
I
am
the
Resurrection
and
the
Life
.
He
that
hath
the
Son
hath
Life
.
i.
e.
created
in
Christ
Jesus
to
good
Works
,
that
he
should
walk
in
them
,
looking
unto
Jesus
,
To
me
Paul
)
to
live
is
Christ
,
and
to
die
is
gain
,
through
the
knowledge
of
God
our
Saviour
,
Alpha
and
Omega
,
of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
him
be
Glory
for
ever
and
eaer
,
Grace proposeth to the Just the Exercise of Good Works , by which Eternal Life is gained , as Grace promised by the Mercy of God , and a Reward due to Good Works by the Divine Promise . And it concludeth , This Doctrine doth not establish any Righteousness of our own , refusing the Righteousness of God ; but the same is said to be in us , and of God , being infused by him for the Merit of Christ .
He
reckons
they
are
put
in
Christ's
place
,
though
they
be
affirmed
but
as
Means
and
Conditions
antecedently
necessary
by
Divine
Appointment
to
obtain
any
Blessing
for
the
sake
of
Christ's
Merits
.
His
Principles
are
,
That
Faith
is
not
so
much
as
an
Instrument
whereby
we
are
united
to
Christ
or
Justified
.
That
Christ
brings
us
all
good
things
when
we
are
ungodly
,
so
it
's
in
vain
to
do
any
thing
to
obtain
these
.
He
saith
,
Obedience
is
not
the
way
to
Heaven
,
and
Sanctification
is
not
the
way
to
a
Justified
Person
.
He
saith
,
He
should
not
have
the
least
Thought
in
his
Heart
of
promoting
or
advancing
himself
,
or
any
end
of
his
own
,
by
doing
what
he
doth
.
THE
next
Errour
that
I
have
to
charge
Mr.
with
,
is
his
Doctrine
of
Assurance
.
Assurance
is
not
attained
by
the
Evidence
of
Scripture
marks
or
signs
of
Grace
;
or
by
the
Spirits
discovering
to
us
that
he
hath
wrought
in
our
Hearts
any
Holy
Qualifications
:
But
Assurance
comes
only
by
an
Inward
Voice
of
the
Spirit
,
saying
,
and
our
Believing
thereupon
that
our
Sins
are
forgiven
.
You
say
,
if
you
would
know
that
the
Lord
hath
laid
your
Iniquities
on
Christ
,
you
must
know
it
thus
.
Is
there
a
Voice
behind
thee
in
thy self
,
Dost
thou
see
this
Voice
agree
with
the
Word
of
Grace
?
Dost
thou
see
it
held
out
to
most
vile
and
wretched
Creatures
as
thou
canst
be
?
And
upon
this
Revelation
of
the
Mind
of
the
Lord
by
his
Spirit
according
to
that
Word
,
doth
the
Lord
give
to
thee
to
receive
that
Testimony
of
the
Spirit
,
to
sit
down
with
it
as
satisfied
,
that
upon
this
thou
makest
full
reckoning
thou
hast
propriety
in
this
particularly
to
thy self
?
If
thou
dost
receive
that
Testimony
according
to
that
Word
,
here
is
thy
Evidence
,
thou
hast
thy
Propriety
and
Portion
in
this
.
Receiving
Evidence
John
,
Ep.
This
is
the
Record
,
that
God
hath
given
us
Eternal
Life
,
and
this
Life
is
in
his
Son
.
Neonomian
.
Ver.
He
that
hath
the
Son
hath
Life
,
Your
Sermon
is
to
prove
that
Love
to
the
Brethren
,
Vniversal
Obedience
,
Sincerity
,
are
not
signs
by
which
we
should
judge
our
State
.
I propounded this Question , How a Person may know in particular his own Interest in Christ ? Dr. Cr. p. 478 , 479. First I discovered the litigiousness and dubiousness of the way that many Persons go for the satisfying and resolving of this case . I Instanced in three marks , Universal Obedience , Sincerity of Heart , and Love of the Brethren ; and some have conceived , that in the Discourse I have directly struck at the Heart of these particulars , as if I did attempt the overthrow of them : But mistake not , I spake only of their Insufficiency , that they are weak through the Flesh , to give a Satisfactory Resolution of the great case depending , they are of excellent use in their own kind , Sphere and Orb ; but when they are set on work to do those things that are beyond their power , Men do but entangle themselves instead of getting themselves loose . I shewed , as to Universal Obedience , Dr. Cr. p. 480 , 481. according to propriety of Speech , there is none of it in the World ; and as it is practised to this end it leaves the case very doubtful ; in respect of many Imperfections that attend , and in respect of the purposes of the Heart , which are many times extreamly corrupt , and that there is so much in our Obedience common to Unbelievers and Hypocrites . As for Sincerity , which as the Apostle describes , is Simplicity and Singleness of Heart towards God , that we find the Jews that were Enemies to Christ's Righteousness , had a Zeal for God ; and you know what Paul saith of himself , what designs he had undoubtedly in singleness of Heart to do God Service . And besides , I shew how false and deceitful we find our Hearts upon Self-examination .
I spoke also as to Love of the Brethren which the Apostle John speaks so much of , if we understand how the Apostle describes it , 1 Cor. 13. And if a Man examine his Heart by these particulars , I know his Heart cannot but tell him he is exceeding faulty in all these —
But I do not determine peremptorily , that a man cannot by way of Evidence receive any comfort from his Sanctification ; and I will give you somewhat further for clearing my Judgment to you , which I know is according to Truth ; viz. That the Spirit of the Lord must first reveal the gracious Mind of God to our Spirits , and give us Faith to receive that Testimony of the Spirit , and to sit down as satisfied with his Testimony , before ever any Work of Sanctification can possibly give any Evidence . But when the Testimony of the Spirit of the Lord is received by Faith , and the Soul sits down satisfied with that Testimony of the Lord , then also all the Gifts of God's Spirit do bear witness , together with the Spirit of the Lord , and the Faith of a Believer . So that I do not deny the use of signs and marks in Sanctification you see , as you suggest .
He
calls
it
the
revealing
Evidence
of
the
Spirit
,
and
endeavours
to
prove
this
immediate
Revelation
.
I put this Question , Is there any Evidences in the World by which Persons may comfortably claim their Interest in the Priviledges of Christ ? Dr. Cr. p. 465. A. Yes , there are two . 1. The Revealing Evidence . 2. The Receiving Evidence . The Revealing Evidence is the Voice of the Spirit to a Man 's own Spirit , saying , Son , be of good chear , thy sins are forgiven thee . — And this will overcome all Objections , and till the Spirit of the Lord come immediately himself , and speak this to the Soul , all the World shall never be able to satisfie and resolve that Soul , and till then all signs and marks are meer Darkness and Riddles .
To clear up this , I say , the Spirit of the Lord is mainly sent into the World by Christ for this very purpose , to speak personally and particularly to the Hearts of Men , to satisfie them of their Interest in Christ . That this was the main business of the Spirit , the Scripture shews , and holds out nothing more .
1. It maybe cleared from the very Attribute or Title which our Saviour gives to the Spirit of the Lord , John 14.16 . c. 16.7 , 8 , 9 , 14. The Comforter ; this is he by way of Eminency , and the Title imports , That the Satisfaction and Resolution concerning Interest in Christ is the Work of the Spirit . — What is the occasion of all the Trouble of Spirit in tender Hearts ? P. 467. God hath forsaken me , saith one , My Sins are gone over my Head , saith another , &c. What will now chear up the Heart of such a Person ? It is that God will not lay thy Sins to thy Charge , &c. If the Comfort of a Person consists in the Assurance of Pardon , then the Spirit cannot be a Comforter , except it satisfie as to clearing up this Truth , Thy Sins are forgiven .
2. Besides this bare Title , you shall see the Spirit hath this particular Office , as that , wherefore Christ doth testifie the Spirit doth come . John 14 26. The Comforter which is the Holy Ghost , whom the Father will send in my Name , and he shall teach you these things . Chap. 16.13 . When the Spirit of truth is come , he shall guide you into all Truth . Ver. 14. He shall glorifie me , he shall receive of mine , and shew it unto you . Mark those words , you see then wherein the comforting Faculty of the Holy Ghost lyeth , in receiving of Christ's , and shewing those things to Persons — which things are the Glorious Excellency of Christ in Justification and Forgiveness , Acts 13.38 , 39. And more fully of his Office , to convince the World of Sin and Righteousness , John 16.8 , 9. — And a Person is convinced of Righteousness when Christ's Righteousness in Justification is cleared up unto a Person .
And whereas the Spirit may be conceived to Comfort only in general : Dr. Cr. p. 469. There is a difference between the Administration of Christ , and that of the Spirit of Christ . Christ came into the World to Merit Salvation , and Comfort Men in general ; for though he merited Comfort in particular to be applyed by the Spirit , yet still in his Ministration he did run upon general terms for the most part . But the Spirit is sent in Christ's room to come to every Man's Spirit particularly by himself , and speak that within a Man's self , that Christ by the Ministry of the Gospel speaks , but in general to Men ; therefore he saith , If I go not away the Comforter cannot come .
And now I shall shew that the evidencing particularly unto a Man's Spirit concerning his Interest in Christ is the proper Work of the Spirit of God , Rom. 8.14 , 15. and 1 Cor. 2.9 , 10 , 11 , 12 , 13. Ephes. 1.13 , 14. These places I opened , and applyed to the matter in hand , clearly proving the Evidencing Office of the Spirit .
Obj. But suppose I hear such a Voice , here is the Doubt , How shall I know it 's the Voice of the Spirit ? Dr. Cr. p. 473. If the Word did bear witness to this particular Voice of the Spirit , then I should be satisfied , &c.
Sol. Let me not be mistaken . That it is true the Spirit of the Lord never speaks to the Heart of any Believer , but he always applies according to the Word of Grace Revealed , and the Voice of the Spirit , and if the Word of Grace be in the Soul , ( as they go always together in the Faithful , ) they will agree as Face answers Face in a Glass ; but yet beware that you make not the Credit of the Voice of the Spirit depend upon the Word barely considered —
In brief therefore , as it is the Testimony of God's Spirit speaking indeed according to the Word , Dr. Cr. p. 475. that must satisfie us that we are the Children of God ; so it must be the same Spirit must assure us , that he is the true Spirit of God , and not of Delusion . But still I say , this Spirit of the Lord speaks always to Persons concerning their Interest in Christ , according to the Word of Grace ; and it is most certainly true , that every Voice in Man speaking peace , being contrary to the Word of Grace , that Voice is not the Voice of the Spirit of the Lord , yet it is only the Spirit of the Lord can satisfie the Spirit of a Man in this thing , that it is his own Testimony , and not a Spirit of Delusion :
You may understand the Word in a double sence , either for the Word of the Law , or else for the Word of Grace in the Gospel . Now mark , when we say it is the Spirit of God bearing witness with our Spirits , according to the Word , that we are the Sons of God ; it 's not the Word of the Law that agrees in this with the Voice of the Spirit ; the Word of the Law speaks nothing but Curses .
— The Word in which the Spirit of the Lord speaks to his People , is the Word of Grace , and the Word of Grace is no more but this , [ as to the Sum and Substance of it , in this , or such like Expression thereof . ] God was in Christ Reconciling the World unto himself , not Imputing their Trespasses .
You
see
the
Spirits
Voice
according
to
the
Word
is
no
more
than
according
to
the
general
account
,
that
Christ
came
to
save
Sinners
:
And
also
if
any
Sinner
have
this
inward
Voice
,
that
Voice
is
according
to
the
Word
,
whether
he
be
a
Regenerate
Person
or
no.
I said also , that the Spirit of the Lord doth both speak , and likewise give to Men to Credit and Receive what he speaks . Dr. Cr. p. 477.
All the Righteousness that ever man did ( meer man ) since the Fall , Dr. Cr. p. 482. was never able to say upon good grounds , such a Person is a Child of God . Nay , to go higher , the very Word of Grace is not able to speak peace to a Soul till the Spirit of the Lord will speak . — When the Spirit of God will be silent , the Word of Grace shall not speak any thing ; if the Spirit blow , the Trumpet makes a found , but if it blow not , the Trumpet makes no sound at all . As the Spirit of the Lord will speak in the Word of Grace , so the Melody of the Word will Ravish the Ears and Hearts of Believers ; but if the Spirit himself will be silent , there is no Musick in the Word of Grace it self . — No man under Heaven can say , God is my Father with Propriety , but by the Spirit of Adoption .
He
saith
,
Faith
is
the
Eccho
of
the
Heart
to
the
Voice
of
the
Spirit
.
Continuation
of
's
Annotations
He
means
that
Faith
doth
not
evidence
our
Pardon
as
it
is
a
Grace
wrought
in
the
Soul
by
the
Spirit
,
or
a
holy
Qualification
,
but
only
as
it
doth
assent
to
,
and
rest
in
this
inward
Voice
.
He
seems
to
own
that
Sanctification
is
some
Evidence
.
Truth
;
The
ordinary
way
whereby
a
Man
attaineth
a
well-grounded
assurance
,
is
not
by
immediate
objective
Revelation
,
or
an
inward
Voice
,
saying
,
D.
W.
Thy
Sins
are
forgiven
But
when
a
Believer
is
examining
his
Heaert
and
Life
by
the
Word
,
the
Holy
Spirit
enlightens
the
mind
there
to
discern
Faith
and
Love
,
and
such
other
Qualifications
,
which
the
Gospel
declareth
to
be
the
infallible
Signs
of
Regeneration
:
And
he
adds
such
Power
to
the
Testimony
of
Conscience
for
the
Truth
and
In-being
of
these
Graces
,
as
begets
in
a
Soul
a
joyful
sense
of
it's
comfortable
state
,
and
some
comfortable
Freedom
from
those
Fears
which
accompany
a
doubting
Christian
:
And
according
to
the
Evidence
of
these
Graces
,
Assurance
is
ordinarily
strong
or
weak
.
i.
e.
I
will
shew
you
wherein
the
difference
is
not
.
ex
traduce
It
is
not
whether
the
Spirit
witnesseth
by
his
Miraculous
Operations
to
Christ
,
and
the
Gospel
,
which
is
a
Truth
,
and
the
meaning
of
many
of
the
Texts
which
you
quote
.
Nor
whether
the
Spirit
as
a
Worker
of
Grace
in
the
Heart
be
an
Earnest
of
Glory
,
and
Witness
to
our
state
.
Nor
whether
the
Spirit
witnesseth
by
and
with
the
Conscience
,
in
the
manifestation
of
our
Graces
for
Assurance
.
witnesseth
with
our
Spirits
that
we
are
his
Children
i.
e.
Nor
whether
the
Spirit
of
God
may
in
some
Extraordinary
Cases
give
an
immediate
Testimony
by
a
Voice
,
or
some
Equivalent
Impressions
.
But
then
there
was
the
Truth
of
Grace
,
though
it
was
doubted
before
;
and
nothing
utterly
inconsistent
with
true
Grace
,
either
in
the
Heart
,
nor
then
appeareth
to
the
Conscience
.
I
will
tell
you
where
the
true
difference
lyes
,
Whether
none
attain
Assurance
but
by
the
Inward
Voice
of
the
Spirit
,
pronouncing
the
Actual
Forgiveness
of
Sins
,
without
manifesting
their
true
Grace
and
Sanctification
.
This
you
affirm
,
and
I
deny
.
The
next
Question
is
,
Whether
the
usual
way
of
attaining
Assurance
,
is
by
the
Conscience
upon
Tryal
discerning
and
concluding
through
the
help
of
the
Spirit
,
that
a
Man
hath
those
Graces
or
Signs
which
describe
a
Man
Blessed
and
Pardoned
according
to
the
Gospel
.
This
I
affirm
,
and
you
deny
.
de
facto
I
will
now
confirm
the
Truth
by
some
Arguments
.
This
is
the
way
that
God
appoints
to
attain
Assurance
,
i.
e.
I
in
them
,
John
We
have
all
things
that
pertain
to
Life
and
Godliness
,
through
the
Knowledge
of
him
that
hath
called
us
to
Glory
and
Vertue
all
things
i.
e.
rather
give
all
diligence
to
make
your
Calling
and
Election
sure
i.
e.
i.
e.
entrance
shall
be
abundantly
ministred
ministred
to
you
This
is
the
way
whereby
the
Scripture
Saints
were
assured
:
They
concluding
their
Justication
by
their
Sanctification
;
and
a
state
of
Peace
by
the
Truth
of
Grace
,
and
other
Saints
,
concluded
the
safety
of
their
state
.
Hereby
we
know
we
are
passed
from
Death
to
Life
,
because
we
love
the
Brethren
.
In
this
we
know
,
or
are
assured
of
God's
Love
,
in
that
he
laid
down
his
Life
for
us
.
Let
us
be
sincere
in
Love
in
this
,
[
i.
e.
in
this
for
,
For
in
this
we
shall
know
,
that
we
are
of
the
Truth
,
we
shall
perswade
our
Hearts
assure
our
Hearts
i.
e.
if
our
Heart
condemn
us
not
,
we
have
chearfulness
and
boldness
towards
God
They
all
died
in
Faith
,
having
not
received
the
Promises
,
but
saw
them
afar
off
,
were
perswaded
i.
e.
Abraham
,
Rom.
He
staggered
not
at
the
Promise
,
or
through
unbelief
,
ver.
I
know
my
Redeemer
liveth
Paul
,
Rom.
I
know
that
in
me
,
that
is
in
my
Flesh
there
dwells
no
good
thing
.
O
wretched
Man
that
I
am
,
I
thank
God
through
Jesus
Christ
our
Lord
My
Grace
is
sufficient
for
thee
The
Conscience
is
bound
to
condemn
every
Man
in
whom
the
contrary
to
these
Graces
do
appear
,
yea
,
where
it
's
evident
they
are
wholly
wanting
.
It
's
otherwise
a
seared
Conscience
,
It
's
the
Candle
of
the
Lord
;
now
there
can
be
no
Assurance
where
the
Conscience
condemns
,
The
Spirit
witnesseth
with
our
Spirits
,
It
doth
not
witness
before
our
Spirits
doth
witness
:
It
is
not
a
separate
Testimony
from
our
Spirits
,
but
it
concurrs
with
our
Spirit
as
its
Instrument
,
our
Spirit
witnesseth
in
the
Light
of
the
Spirit
,
my
Conscience
bearing
me
witness
in
the
Holy
Ghost
.
viz.
that
we
are
the
Sons
of
God
if
Children
then
Heirs
Ye
are
all
the
Children
of
G●d
by
Faith
in
Christ
Jesus
If
ye
be
Christ's
then
are
you
of
Seed
,
and
Heirs
according
to
the
Promise
Heirs
according
to
the
Promise
,
Gal.
i.
e.
A
Testimony
of
the
Spirit
giving
an
Evidence
of
Pardon
without
any
evidence
of
Grace
,
is
not
according
to
the
Word
of
Grace
:
for
the
Word
of
Grace
never
declareth
any
Sinners
are
pardoned
but
believing
penitent
Sinners
;
it
is
not
as
meer
Sinners
the
Word
pardoneth
,
but
it
flatly
condemneth
and
leaves
guilt
on
all
Impenitent
Vnbelievers
,
as
I
have
proved
.
The
whole
need
not
the
Physician
:
Therefore
if
there
be
a
Voice
,
a
true
Voice
of
God
,
carrying
its
own
evidence
,
saying
,
Thy
sins
are
forgiven
,
it
doth
at
the
same
time
and
by
the
same
voice
,
witness
to
the
truth
of
our
Grace
;
because
he
forgives
no
other
according
to
the
Word
of
the
Gospel
.
de
facto
Lord
I
believe
If
the
Spirit
should
say
to
an
Impenitent
Soul
,
Thou
art
pardoned
,
while
such
,
it
is
no
Promise
in
the
Gospel
,
take
away
the
heart
of
stone
,
give
repentance
To
have
the
Ordinary
way
of
Assurance
as
it
's
stated
by
the
opposite
Errour
,
is
of
dangerous
Consequence
.
i.
e.
Most
Saints
must
quit
their
Hopes
and
Assurances
,
for
they
never
had
this
Voice
,
tho
they
have
greater
stamps
of
the
Spirit
,
than
any
I
ever
knew
pretend
to
this
.
they
never
had
this
Voice
they
have
stamps
of
the
Spirit
as
many
as
received
to
them
the
Priviledge
Sons
of
God
greater
Stamps
than
any
you
know
pretend
to
this
:
It
makes
all
Examination
useless
and
vain
.
It
overturneth
one
of
the
great
〈◊〉
God
hath
assigned
to
the
work
of
all
Grace
on
the
Heart
.
It
makes
Assurance
impossible
without
this
Miraculous
Voice
.
I
am
thy
Salvaiion
It
hardly
carries
its
Evidence
to
a
Soul
that
hath
no
Grace
at
all
?
God
can
hardly
carry
Grace
and
Evidence
of
Grace
to
a
graceless
Soul
It
's
a
way
too
far
Enthusiastick
to
be
allowed
in
so
stated
a
Case
.
It
gives
the
Devil
a
great
advantage
against
Sinners
,
to
live
in
Sin
;
and
against
honest
People
,
if
once
they
find
cause
to
question
this
Voice
:
Yea
it
sets
up
the
Spirit
against
it self
,
if
any
can
boast
of
Assurance
by
this
Voice
,
when
their
state
is
justly
challengeable
by
the
Gospel
,
as
wanting
all
Sight
of
Gospel
Marks
.
The
Witness
of
the
Spirit
by
the
Voice
of
the
Gospel
,
is
giving
advantage
to
the
Devil
hereby
shall
all
men
know
that
Faith
by
their
Work
Witness
of
the
Spirit
I
know
no
ground
to
stand
so
strictly
upon
my
Admission
;
I
think
if
men
be
not
grossly
Ignorant
,
or
openly
Scandalous
,
they
may
be
admitted
to
all
Ordinances
;
I
can't
try
them
for
their
Perseverance
,
which
is
the
greatest
Mark.
sanctified
in
Christ
Jesus
But
the
times
are
altered
now
,
they
were
Converted
out
of
Heathenism
,
we
are
all
Christians
.
honest
People
another
Gospel
i.
e.
Things
not
seen
Things
hoped
for
i.
e.
express
Image
,
Heb.
Faithful
is
he
that
hath
promised
.
there
is
no
other
grounds
of
Assurance
but
Signs
and
Marks
:
Faith
,
Hope
,
Love
Assurance
of
Faith
Let
us
draw
near
with
a
true
Heart
,
in
full
assurance
of
Faith
.
Assurance
of
Hope
Perfect
Love
casts
out
Fear
is
love
made
perfect
,
that
we
may
have
boldness
in
the
day
of
Judgment
,
because
as
he
is
,
so
are
we
in
the
World
:
i.
e.
a
full
assurance
of
Vnderstanding
i.
e.
full
Assurance
Joy
is
full
The
Spirit
it self
beareth
witness
with
our
Spirits
that
we
are
the
Sons
of
God
:
the
Spirit
none
knoweth
the
things
of
God
,
but
the
Spirit
of
God
,
i.
e.
i.
e.
witnesseth
to
our
Spirits
witnesseth
with
our
Spirits
Intelligit
Paulus
Chrysostom
,
Si
Homo
,
Angelus
,
Archangelus
,
an
Evidence
Substance
of
things
hoped
for
it
is
of
Infinite
our
Confession
we
can
never
one
as
well
as
the
other
,
It
s
the
Law
that
for
tenure
of
it
is
relating
to
Christ
by
Faith
given
it
to
me
the
first
Covenant
promised
mercy
on
the
Serpent
get
up
your selves
to
such
were
some
of
the
same
one
it
s
not
in
being
that
s
not
so
Vrsin
.
Catech.
ex
fide
per
fidem
tell
you
but
we
must
not
as
he
is
was
by
then
to
the.
persevered
.
You
'l
say
(
it
may
be
)
he
must
believe
his
perseverance
,
to
no
more
inveighs
against
you
,
at
THere
is
a
Grand
Error
,
Mr.
which
we
would
now
deal
with
Mr.
about
,
every
one
talks
of
it
as
very
Gross
and
Notorious
,
and
that
is
this
,
That
God
seeth
no
sin
in
believers
,
tho'
he
see
the
fact
,
neither
doth
he
charge
them
with
sin
;
nor
ought
they
to
charge
themselves
with
any
sin
,
nor
be
at
all
sad
for
it
;
nor
confess
,
repent
,
nor
do
any
thing
as
a
means
of
pardon
;
no
nor
in
order
to
assuring
themselves
of
pardon
,
even
when
they
commit
Murder
,
Adultery
,
or
the
grossest
Wickedness
.
Note
,
that
he
speaks
most
of
this
concerning
a
Person
as
Elect
,
tho'
he
uses
the
word
Believer
sometimes
,
because
he
alone
knows
he
is
elect
by
believing
.
You
say
,
tho'
such
persons
do
act
Rebellion
,
yet
the
loathsomness
and
abominableness
and
hatefulness
of
this
Rebellion
is
laid
on
the
back
of
Christ
,
he
bears
the
sin
as
well
as
the
blame
and
shame
,
and
that
's
the
only
reason
why
God
can
dwell
with
those
persons
that
do
act
the
thing
,
because
all
the
filthiness
of
it
is
transacted
from
them
to
the
back
of
Christ
.
How
should
God
know
every
sin
the
believer
hath
committed
,
and
yet
God
not
remember
them
?
Tho'
he
remember
the
things
thou
hast
done
,
yet
he
doth
not
remember
them
as
thine
,
for
he
remembers
perfectly
they
are
none
of
thine
;
when
he
passed
them
over
to
Christ
,
they
ceased
to
be
thine
any
longer
.
and
Dr.
My design hath been in several Discourses , and in that mentioned by you , that we must have Christ before we can be holy , as the Root of all gracious Qualifications , and that Christ is bestowed in a way of efficacy before we have him in a way of evidence ; and God tells us whose Iniquities were laid on Christ , even of them that were gone every one away as lost Sheep , and turned to their own ways ; the same thing that the Apostle speaks , Rom. 5.8 . God recommended his love towards us , in that while we were yet sinners [ it must be meant unbeiieving and impenitent sinners ] Christ died for us ; and he saith , Ver. 10. If when we were enemies we were reconciled to God by the death of his Son ; that must be understood of our being in a state of enmity , before we come to a state of Grace , this reconciliation is wrought by Jesus Christ . I shall give you my Discourse as briefly as I may , that you may see my meaning .
— Faith you know is the first of all Gifts God bestows upon a Soul , Dr. C. p. 334. and all other Graces they follow that Faith that Christ doth give to Men. So that if there be not a Believing , there can be no Grace of Sanctification at all , but while persons are departing from the living God , there remains in them an evil Heart of unbelieving ; and yet this is true , that while they are departing from the living God , and straying as lost Sheep , their Iniquities are laid on Christ , and the true meaning of the word [ turn to our own ways ] is , that Men do what they list , and what is good in their own eyes ; and yet it is the Iniquity of these Men , that have thus turned to their own ways , which the Lord hath laid upon Christ .
From whence I lay down this Conclusion :
That this Grace of the Lords laying Iniquity on Christ , is certainly applied unto persons , even while they are departing from the living God , while they are lost Sheep , while they are turned every one to their own way , before they have amended their ways . And because this Truth is so hardly received , seeming to give so much way to loosness , as some calumniate , I endeavour to clear it , Dr. C. p. 435. and that it is a most fearful Injury unto a Man's self , and a forsaking a Man's own Mercy , directly for a Man to conclude , that there is no Grace for me , because I cannot find such and such things in me , as Universal Obedience , Sanctification , &c. and you shall plainly see where Grace is applied unto Persons , and to what Condition of Men , Psal. 68.18 .
And then I open that where God is said to give his Gifts to the Rebellious , and use the said Expressions which he rehearseth , which amounts only to thus much in my sense , that when the Grace of Redemption and the application thereof is first applied , it finds us lost Creatures , lost Sheep , rebellious ones , turning every one to his own ways ; which I also illustrate from Ezek. 16.7 , 8 , 9.
— What Qualifications can you find in blind-eyed and shackled Persons , that are bound up under the Bondage of Satan , Dr. C. p. 439. even dead in Trespasses ? What renewed Qualifications in Sanctification can you find in such Persons , seeing the first Work that God works upon any Person , is to open the eyes to see him , and to see themselves . Now Christ must be present , because he is given to do this thing before it can be done : — If it be the Eye of Faith , Christ is said to be the Author and Finisher of it ; if it be the the Eye of God , we must all be taught of God ; our Saviour speaks plainly , when he pointed out directly to the Jews , for whom he died and became sin , I came to save that which was lost ; it 's by the Eye of Knowledge , we must be taught all of God . And this is one part of God's Covenant , I will remember their Sins no more .
— What is that Covenant ? I will be their God , and thy shall be my People ; and your Sins and Iniquities will I remember no more . Dr. C. p. 438. This is the substance of the Covenant , And Christ himself is given over to Men ; as much as to say , In Christ I will become thy God ; In Christ I will remember thy Sins and Iniquities no more : This is the substance of the Covenant ; Christ is this Covenant , and Christ himself is given over to Men ; quasi dicat , In Christ I will become thy God ; In Christ I will remember thy Sins and Iniquities no more ; this have I given in him to you : But when doth the Lord pass over this to persons ? When they are first renewed . Have persons the knowledge of God and of themselves before the Lord makes this Deed of Gift over to them ? Mark what follows , You shall see all the Qualifications of Sanctification must not only follow Christ given , but they are the very work of Christ himself after he is given ; I will give thee for a Covenant to open blind eyes . Now altho' the end of things be first in the Intention , yet it is the last in Execution : If a Workman be to build an House , the Work must be prepared before the House can be builded by him .
God
hath
not
one
Sin
to
charge
upon
an
Elect
Person
,
from
the
first
moment
of
Conception
to
the
last
moment
of
Life
,
no
nor
Original
Sin
is
not
to
be
laid
upon
him
,
the
Lord
hath
laid
it
on
Christ
already
.
from
D.
You have been harping on this string already , I shall only repeat my words as spoken : D. Cr. p. 364. I said , it is true , an elect person , not called , is never able to know individually of himself , that he is such an one that God hath nothing to charge upon him , because , till calling , God gives not unto persons to believe , and it 's only believing which evidences to men of things not seen . Things that are not seen , they are hidden and secret and shall not be known ; I mean the things of God's love to men shall not be known to particular men till they do believe . But considering their real condition [ in foro Dei ] the Lord hath not one sin to charge an elect person with ; from the first moment of his life , till the last minute of it , there is not so much as original sin , the ground is , the Lord hath said it on Christ already . See Rom. 8 1 Joh. 1.7 . Heb. 16.14 . Was there by one act the expiation of sin and all at once that were committed from the beginning of the World to the end thereof , how comes it to pass , that this or that sin should be laid upon elect persons , when they were laid upon Christ long before ?
He
saith
,
It
's
a
Voice
of
a
lying
Spirit
in
your
Hearts
,
that
saith
,
that
you
that
are
believers
,
have
yet
Sin
wasting
your
Consciences
and
lying
as
a
Burden
too
heavy
for
you
to
bear
,
from
Dr.
He
saith
,
Was
not
a
justified
Person
,
and
did
not
he
bear
his
own
Sin
?
After
several
things
,
he
answers
,
I
must
tell
you
all
that
speaks
here
,
he
speaks
from
himself
,
and
all
that
speaks
from
himself
was
not
truth
.
Hath
God
forgott●n
to
be
gracious
?
Hath
he
shut
up
his
loving-kindness
?
And
will
he
be
gracious
no
more
?
Before
a
believer
doth
confess
his
sin
,
he
may
be
as
certain
of
the
pardon
of
it
,
as
after
confession
.
C.
p.
Speaking of Christ's free welcom to all comers , this Objection , among others , was spoke to ; But must not he confess first , Dr. C. p 213. and be afflicted in his Soul , before he can think he shall be received if he come ? For answer , I said , 1. I deny not , but acknowledge , when a believer sins , he must confess his sins ; and the greatest end and ground of this confession is that which Joshua speaks concerning Achan , Josh. 7.19 . My Son , confess thy faults , and give glory to God . A believer , in the confession of sin , gives glory to the great God of Heaven and Earth , and that must be the glorious end of confession of his sin , that God may be owned as the sole and only Saviour . Except we do acknowledge Sin , we cannot acknowledge Salvation ; we cannot acknowledge any Vertue in the Works and Sufferings of Christ , Christ might have saved his labour , and never come into the World ; all that Christ did cou●d not be acknowledged to be of worth to us if there had not been sin , from which Christ should save us . He that doth indeed confess his sin , doth indeed confess he had perished , if Christ had not died for him : nay , he confesseth , that nothing in the World but Christ could save him . 2. I grant that a believer should be sensible of sin , i e of the nature of sin . [ But my main design is to shew you , that Confession of Sin , is not the procuring Cause of the Pardon of Sin . ] A believer [ i. e. a true believer ] may certainly conclude , even before confession of sin , that reconciliation is made between God and him , the interest he hath in Christ , and the love of Christ imbracing him ; I say , there is as much ground to be confident of the pardon of sin to a believer , [ in respect of the fulness and freeness of pardoning grace in Christ ] as soon as ever he hath committed it , though he hath not made a solemn act of confession , as to believe it after he hath performed all the humiliation in the Wor●d . [ Not that I say , he ought not to confess sin ; I say , he ought , and it is his duty ; but speak of the ground and reason of pardon , quoad Deum , as to God . ] What is the ground of the pardon of sin ? I , even I , am he that blotteth out thy transgressions , for mine own Namesake . Here is Pardon , the Fountain of it is in God himself . All the Pardon in the World that any person shall enjoy , is revealed in his Word of Grace , and it 's the most absurd thing in the World to think a Soul should fetch out a Pardon any where but from the Word of Grace .
The
Sins
he
speaks
of
are
Adultery
and
Murther
;
he
brings
in
an
Objection
,
you
'l
say
this
is
strange
Doctrin
,
Suppose
a
Believer
commits
Adultery
and
Murder
,
must
he
presently
look
upon
Christ
?
You speak not of my Answer , which is , I confess the Crime is great in this kind , and it may be for the present , the Crime may silence the Voice of Truth itself ; but whatever becomes of it , that Christ may have the glory of his Grace , and the glory of that fulness of Redemption wrought all at once , let me tell you , Believers cannot commit those sins that may give just occasion of susp●cion to them , that if they come to Christ he would cast them out .
All
that
the
Father
giveth
me
,
shall
come
unto
me
;
and
him
that
cometh
unto
me
I
will
in
no
wise
cast
out
.
But
you
will
say
all
the
Promises
of
Pardon
do
run
with
this
Proviso
,
In
case
Men
humble
themselves
;
in
case
Men
do
this
and
that
,
then
Pardon
is
theirs
;
but
otherwise
it
's
none
of
theirs
.
Take
heed
of
such
Doctrin
from
Dr.
I answer'd another Objection before this . Obj. In all this will you strike at all manner of meeting with God in Humiliation and Prayer , Fasting and Confession of Sins ? I answer , with the Apostle , Do we herein make void the Law ? God forbid ; the rather , we establish the Law . May not a person come and acknowledge his Fault to his Prince , after he hath received his Pardon under the Hand of his Prince , when he is brought from the Place of Execution ? Nay , may he not acknowledge it with melting and extream bitterness of Spirit , because he knoweth he hath a Pardon ? It is but a sordid and gross Conceipt in the Heart of Persons to think , that there can be no Humiliation for Sin except Persons be in despair . I say , when Christ doth reveal himself to your Spirits , you shall find your Hearts more wrought upon with sweet Meltings and Relentings of Heart , and Breathings of Spirit , when you see your Sins pardoned , than in the most despairing Condition you can be in . Many Malefactors have been observed to be hard hearted , that they could not shed a Tear at the Place of Execution , yet when they have heard their Pardon read , have melted into a Flood of Tears : And so , I say , that Heart that could not relent to see the filthy loathsomness of Sin , before he saw his Pardon , after the knowledge of it , doth melt into Tears , and hath such relenting , that none in the World hath , but he that knoweth it : I say , the Grace of God doth teach Men more Duty than any thing else in the World , Tit. 2.11 , 12 , 13. We must walk in all ways God hath chalked out to us , but if we think our Righteousness and our deep Humiliation and large Talents of the Spirit , and Sorrow for Sin and our Confession thereof , must make our way to the Bowels of Christ , take heed lest you set up a false Christ — Then I bring in the Objection and Answer which you rehears'd , and go on thus : We have heard Arminianism exceedingly exploded ; but if we conceive , that God in pardoning Sin , hath an Eye to Confession of Sin , how is that doing of Works for Pardon of Sin ? And how far short this comes of Arminianism , let the World judge .
He
saith
,
There
is
nothing
but
Joy
and
Gladness
,
But
some
will
say
,
Believers
find
it
otherwise
;
there
is
no
such
Joy
and
Gladness
,
they
are
often
oppressed
with
Sadness
and
Heaviness
of
Spirit
.
There
is
not
one
Fit
of
Sadness
in
any
Believer
whatsoever
,
but
he
is
out
of
the
way
of
Christ
,
I
say
,
The
Soul
is
first
satisfied
of
Forgiveness
of
Sins
,
before
there
is
that
real
kindly
Mourning
in
those
that
are
Believers
.
I was speaking upon Christ being the only way , and , among other Commendations of Christ as a Way , one was , Dr. C. p. 52. That he is a pleasant Way . To illustrate which , I alledged Isa. 35.8 . A high-way shall be there , viz. in the Wilderness and Desart , that should rejoyce and blossom as a Rose ; v. 10. And the ransomed of the Lord shall return and come to Zion with songs , and everlasting joy upon their heads . Nothing but Pleasure ; it is compared to Lebanon , the sweetest place in the World ; to Carmel and Sharon , places of great delight : Look into the last Verse , and see what a Way of Pleasure Christ is unto all those that receive him , And the ransomed of the Lord shall return and come to Zion with songs , and everlasting joy upon their heads ; they shall obtain joy and gladness , and sorrow and sighing shall flee away . [ Then follows what he chargeth me with . ] Behold the Mirth that is in the Way of Christ ; there is nothing but Joy and Gladness . Object . But some will say , But Believers find it otherwise , &c. Answ . There is not one Fit of Sadness in any Believer whatsoever , but he is out of the way of Christ ; ( to which I add as follows , which he mentions not ) I mean , in his Fits of Sadness , in respect of his jealousness of his present and future State , he is out of the way of Christ ; he enjoys not him as he ought , while he is in such fits , therefore the Apostle puts Believers upon rejoycing always , Phil. 4.4 . There is matter of nothing but joy in him ; while the●e is mournings in Believers , there is meltings in those mournings , and more joy in mourning of a Believer , than in all the mirth of a wicked Man . — Believers weep for joy , ( according to the Proverb ) and never mourn more kindly , than when they see the joy of the Holy Ghost , in the freeness and fulness of the Lord Christ , poured out upon them ; there is never any more kindly mourning for sin , than that mourning when the Soul is satisfied of forgiveness of sins : I say , the Soul is first sati●fied with forgiveness of sins , [ i. e. it ought to mourn in the faith of forgiveness , if the mourning be kindly and of a Gospel-nature ] before there is that real , kindly mouring in those that are Believers .
I
shall
not
spare
you
for
your
Whining
;
you
say
,
God
doth
no
longer
stand
offended
nor
displeased
,
though
a
Believer
,
after
he
is
a
Believer
sin
often
.
C.
p.
I was shewing , from John 14.6 . that Christ is the way , the only and effectual and infallible way , from all the wrath of God to all that do receive him . 1. From the affection of Wrath ; Let me tell you , ( would to God you could receive it , according to the manifest evidence of Scripture ) God doth no longer stand offended with a Believer , tho' a Believer , after he be a Believer , doth sin often , [ And where is the Believer that doth not sin often ? ] when he hath once received Christ ; and unto them God saith , Anger is not in me , Isa. 47.4 . and Isa. 53. He shall see of the travel of his soul , and he shall be satisfied ; i. e. pacified . The travel of the Soul of Christ makes God such amends for the sinfulness of all Believers , that he can no longer stand offended and displeased with them ; if God remain offended with them , there is yet some of their sinfulness to be taken away . Except God will be offended where there is no cause to be offended , ( which is Blasphemy to spe●k ) he will not be offended with Believers ; for , I say , he hath no cause to be offended with a Believer , [ You must understand always quoad Deum , as to God , he being satisfied ] because he doth not find the sin of a Believer , to be the Believer's own sin , but he finds it the sin of Christ [ i. e. by way of Imputation ; so I always mean ] He was made Sin for us ; he laid the Iniquities of us all upon him ; the Blood of Christ cleanseth us from all Sin ; he bear our Sins in his own Body on the Tree : but if he bear our Sins , he must bear the displeasure for them ; nay , he did bear the Displeasure , the Indignation of the Lord ; and if he did bear the Indignation of the Lord , either he did bear all , or but a part ; if he did not bear all the Indignation of the Lord , then he doth not save to the uttermost those that come to God by him , Heb. 4. I say , not to the uttermost , because here is some offence , some indignation left behind ; and for lack of taking of this indignation upon himself , it lights and falls upon Believers ; so that you must say , Christ is an imperfect Saviour , and hath left some scattering Wrath behind , that will light on the head of a Believer , &c.
Truth
:
The
Sins
of
Believers
have
the
loathsomness
of
Sin
adhering
to
them
,
which
God
sees
and
accounts
the
committers
guilty
thereby
.
i.
e.
And
they
ought
to
charge
themselves
with
it
,
so
as
to
stir
up
themselves
to
repentance
,
and
renew
their
actings
of
Faith
on
Christ
for
forgiveness
.
Nevertheless
they
ought
not
thereby
to
fear
their
being
out
of
a
justified
state
.
They
must
not
fear
their
justification
further
than
their
faults
give
them
just
cause
of
suspecting
that
sin
hath
dominion
over
them
,
and
that
their
first
believing
on
Christ
was
not
sincere
.
The
Question
is
not
whether
a
Believer
doth
by
new
sins
fall
from
a
justified
estate
.
Nor
whether
God
doth
,
upon
new
Crimes
,
judicially
charge
the
Christian
with
those
sins
he
had
pardoned
before
,
tho'
he
may
present
to
his
view
some
former
sins
for
his
further
humblings
.
Nor
whether
a
Believer
ought
to
question
his
justified
estate
,
upon
any
sins
that
do
not
give
just
suspicion
that
sin
hath
dominion
over
him
or
his
faith
,
was
not
true
.
Nor
whether
any
sins
past
and
sins
present
at
his
first
believing
be
unpardoned
.
Nor
whether
our
renewed
acts
of
Faith
,
Humiliation
,
Repentance
,
Fasting
,
or
Reformation
,
do
merit
pardon
.
Nor
whether
a
principle
of
life
given
at
our
first
conversion
,
will
finally
fail
to
exert
itself
in
due
humblings
for
repeated
enormities
and
in
holy
resolves
.
Nor
whether
the
same
degrees
of
humblings
be
necessary
for
all
crimes
,
and
in
all
persons
,
and
in
all
times
.
Nor
whether
any
gross
miscarriage
should
cause
a
Saint
to
condemn
all
past
experience
,
and
conclude
his
graces
to
be
counterfeit
:
Each
of
these
I
deny
.
Nor
whether
a
sense
of
Pardon
ought
not
to
effect
and
melt
the
Heart
?
Nor
whether
some
true
Penitents
may
not
sometimes
be
too
much
dejected
and
overwhelmed
with
sorrow
for
sin
.
Nor
whether
a
general
Exercise
of
Faith
and
Repentance
do
not
answer
the
Gospel
rule
of
Forgiveness
,
as
to
Sins
of
Ignorance
and
Surprise
?
These
three
last
I
affirm
.
My
Brains
are
more
setled
than
so
;
I
will
lead
him
another
dance
yet
:
Mr.
come
dance
with
me
again
;
you
know
little
of
my
mind
yet
,
I
will
tell
you
the
real
differences
.
Whether
an
elect
sinner
be
at
any
time
a
guilty
person
in
God's
esteem
?
This
you
deny
,
and
I
affirm
:
I
have
proved
it
in
our
Debate
,
Whether
the
Remains
of
Sin
defile
us
:
This
I
affirm
,
and
the
Doctor
denies
,
against
all
Protestants
,
who
prove
it
of
Original
Sin
against
the
Papists
.
Whether
a
justified
person
,
falling
into
gross
Enormities
,
is
defiled
thereby
,
and
contracts
guilt
upon
himself
thereby
:
This
the
Doctor
denies
,
and
I
do
affirm
.
i.
e.
Whether
God
esteems
the
repeated
Abominations
of
Believers
not
to
be
their
own
Crimes
,
and
they
not
to
be
sinners
,
but
they
are
Christ's
sins
?
This
the
Doctor
affirms
,
and
I
deny
.
Whether
a
justified
person
,
upon
new
Provocations
,
is
charged
by
God
,
and
ought
to
charge
himself
as
guilty
and
defiled
,
so
as
in
God's
appointed
way
to
repent
,
believe
and
renew
his
Covenant
,
and
be
earnest
with
God
for
forgiveness
?
This
the
Doctor
denies
,
and
I
affirm
.
Whether
all
Sins
past
,
present
,
and
to
come
,
are
actually
pardoned
at
once
?
This
you
affirm
,
and
I
deny
.
Whether
God
hath
required
new
Exercises
of
Faith
and
Repentance
for
their
actual
Pardon
?
This
you
deny
,
and
I
affirm
.
i.
e.
Whether
a
Believer
ought
to
be
assured
of
the
Forgiveness
of
his
repeated
Provocations
,
just
when
he
hath
committed
them
,
and
before
he
hath
humbled
himself
,
renewed
actings
of
Faith
on
Christ
,
repeated
his
Covenant
,
prayed
for
Pardon
for
Christ's
sake
,
as
after
he
hath
thus
done
?
This
you
affirm
,
and
I
deny
.
Now
you
shall
see
the
Truth
confirmed
,
and
I
have
said
so
much
before
to
clear
this
Point
,
that
I
shall
only
speak
now
the
substance
of
it
.
God
doth
see
and
charge
a
Believer
with
his
new
Enormities
as
his
sins
,
and
not
Christ's
,
's
sin
is
an
evil
;
it
was
in
God's
sight
;
it
's
charged
by
God
on
The
Eyes
of
the
Lord
are
upon
the
Righteous
,
I
hope
was
not
mistaken
A
Believer
ought
to
charge
himself
with
his
own
Sin
;
God
commands
this
,
when
he
calls
to
Confession
and
Humiliation
.
New
Transgressions
need
renewed
Pardon
;
all
Sins
are
not
pardoned
at
once
:
To
say
nothing
how
impossible
it
is
:
Christ
would
never
teach
his
own
People
to
pray
daily
for
Pardon
,
if
it
did
not
need
it
,
and
it
could
not
be
repeated
,
D.
W.
As
for
their
Sins
and
Iniquities
I
will
remember
them
no
more
.
David
,
Lamentations
viz.
That
God
doth
not
,
upon
new
Crimes
,
judicially
charge
the
Christian
with
those
Sins
he
had
pardoned
before
,
tho'
he
may
present
to
his
view
some
former
Sins
for
his
further
Humblings
.
Humiliation
,
Confession
,
Sorrow
for
Sin
,
new
Resolutions
,
and
looking
to
Christ
for
Healing
,
are
the
Duties
of
Saints
upon
new
Faults
,
in
order
to
repeated
Acts
of
Forgiveness
,
If
a
Man
were
thrice
stung
;
must
he
not
thrice
look
to
the
brazen
Serpent
?
Believers
ought
to
be
more
assured
of
Pardon
,
and
joyful
after
the
renewed
Acts
of
Repentance
and
Faith
,
It
's
otherwise
against
that
wise
Order
which
God
hath
stated
for
a
due
Reverence
to
him
,
The
People
of
God
have
had
those
sad
Fits
which
you
condemn
,
when
Sin
greatly
breaks
out
,
they
do
well
become
them
calls
a
contrary
frame
,
under
Guilt
,
a
being
puffed
up
,
Consider
God
remits
or
binds
in
Heaven
,
according
to
what
his
Church
doth
justly
on
Earth
;
either
the
Pardon
of
the
Non-repenting
Offender
is
suspended
,
or
Censures
are
vain
.
forum
Dei
Need
I
give
you
's
experience
When
I
keep
silence
,
my
bones
waxed
old
.
The
Assembly
and
Congregational
Elders
,
do
both
declare
God
doth
continue
to
forgive
the
sins
of
those
that
are
justified
.
The Assembly saith , Christ , by his Obedience and Death , Assemb Confess . c. 11. s . 3. did fully discharge the Debt of all those that are thus justified , and did make a proper , real and full satisfaction to his Father's Justice on their behalf . And they say , in Answer to that Question , Larger Catech. Q. 70. What is Justification ? A. Justification is an Act of God's free Grace unto sinners , in which he pardoneth all their sins [ therefore them that shall be committed , as well as those that are committed already ] accepteth their persons righteous in his sight , not for any thing wrought in them , or done by them , [ therefore not for their act of Faith , or their sincere Obedience ] but only for the perfect Obedience and full Satisfaction of Christ , &c.
i.
e.
i.
e.
I
will
tell
you
your
Mistakes
,
i.
e.
Hide
thy
face
from
my
sins
?
Who
is
a
God
,
like
unto
thee
,
that
pardoneth
iniquity
,
transgression
and
sin
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
?
The
iniquity
of
Israel
[
i.
e.
Israel
]
shall
be
sought
for
,
and
there
shall
be
none
;
and
the
sins
of
Judah
,
and
they
shall
not
be
found
,
for
I
will
pardon
whom
I
reserve
,
I
will
be
merciful
to
their
unrighteousness
,
and
for
their
sins
and
iniquities
I
will
remember
them
no
more
.
For
peace
I
had
great
bitterness
,
thou
hast
in
love
to
my
soul
delivered
it
from
the
pit
of
corruption
,
for
thou
hast
cast
all
my
sins
behind
thy
back
.
He
hath
not
beheld
Iniquity
in
Jacob
,
nor
seen
Perverseness
in
Israel
.
God
sees
no
Sin
in
his
People
No condemnation , or no one condemnation ; he doth not say , there is no matter of condemnation , or nothing damnable in them that are in Christ , there is enough and enough of that ; but he saith , there is no actual condemnation : See Joh. 3.18 . and 5.24 . There is a Meiosis in the words , more is understood than exprest ; he means , that Justification and Eternal Salvation is the Portion of such ; the positive is included in the negative ; it 's God's condemnation only , from which such as are in Christ are exempted ; they are nevertheless condemned and censured by Men , and sometimes by their own Consciences .
And on Ver. 33. Who shall lay any thing to the charge of God's elect ? &c. Who can implead such , or put in an accusation against them ? There is nothing to accuse them of , they are justified .
And there is none to Accuse them , it is God that hath Justified them ; the Supream Judge hath Absolved them : This seems to be taken out of Isai. 50.8 , 9. they were Christ's words there , and spoken of God's justifying him ; and they are every Believer's words here , intended of God's justifying them ; and seems to be from two reasons ; one implied , i. e. God's electing them , the other express'd God's justifying and acquitting them .
And on Ver. 34. Who is he that condemneth ? It is Christ that died , &c. His Death frees them from condemnation ; thereby he hath made a sufficient attonement and satisfaction for all their sins ; and which hath long ago satisfied in Heaven for the sins of all the Elect , may very well serve to satisfie the Heart and Conscience of a believing sinner here on Earth ; such an one may throw down the Gantlet , as the Apostle doth , and challenge all the World ; let Conscience , Carnal Reason , Law , Sin , Hell , and Devils , let them all bring forth what they can , it will not be sufficient for condemnation , and that because of Christ's Death and Satisfaction .
Dr. Jacomb , on Rom. 8.1 . saith , we read it [ no condemnation ] the Original will bear it , if we read it [ not one condemnation ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such is the Grace of God to Believers , and such is their safety in their justified estate , that there is not so much as one condemnation to be passed upon them ; suppose a condemnatory Sentence for every Sin , ( I 'm sure every Sin deserves such a Sentence , and in point of merit , 't is so many Sins , so many Condemnations ) yet the Pardon being plenary and full , every way adequate to the sinner's guilt , the exemption of the pardoned person from condemnation must be plenary and full too ; so that if there be not one sin unpardoned , there is not one condemnation to be feared , [ This now is dreadful Antinomianism with some Men ] Jer. 50.20 . In those days the iniquity of Israel shall be sought for , and there shall be none . 'T is an Allusion to a Man that turns over all his Bonds ; searcheth into all the Debt-books , to see if he can find any Debt due to him from such and such a Person ; but upon all his searching he cannot find so much as one Debt to charge upon him ; so 't is with a Pardoned and Justified Sinner . Imagine that God should be inquisitive to find out some guilt as lying upon him , he might indeed find out enough , ( as he is in himself , ) but as in Christ he is Pardoned and Justified ; there 's nothing to be found against him , therfore no Condemnation .
call
to
mind
a
most
dangerous
and
dicentious
Position
of
this
and
that
is
,
that
Sin
can
do
no
hurt
to
Believers
.
His
Errour
is
this
The
grossest
Sins
that
Believers
can
commit
,
cannot
do
them
the
least
harm
,
neither
ought
they
to
fear
the
least
hurt
by
their
own
Sins
;
nor
by
National
Sins
;
yea
,
tho'
themselves
have
had
a
hand
therein
.
that
endangered
us
was
the
Threatning
of
the
Law
,
and
this
upon
Agreement
,
that
upon
his
Attonement
we
should
be
released
;
where
is
the
need
of
more
?
The
Obliquity
of
the
Fact
,
as
against
the
Precept
,
shall
not
hurt
,
when
the
Sanction
of
the
Law
is
answered
,
and
therefore
he
that
suffers
as
a
Sponsor
for
another
,
need
not
sustain
in
himself
the
filthiness
of
the
Crime
,
to
make
him
capable
of
giving
satisfaction
,
He
saith
,
they
need
not
be
afraid
of
their
Sins
;
they
that
have
God
for
their
God
,
there
is
no
Sin
that
ever
they
commit
can
possibly
do
them
hurt
:
Therefore
as
their
Sins
cannot
hurt
them
,
so
there
is
no
cause
of
fear
in
their
Sins
committed
,
there
is
not
one
Sin
,
nor
all
the
Sins
together
,
of
any
Believer
,
that
can
possibly
do
that
Believer
any
real
hurt
:
This
he
attempts
to
prove
from
from
Dr.
Having been saying , that a Believer's Sins cannot hurt them , I raised this Objection . Some wi●l be ready to say , This is strange , Dr. C. p. 510. all the Evils in the World that come they grow up from the sinfulness of Men. If Man be afraid of any thing , he should be afraid of Sin , from whence all Evils do flow . A. I Answered , Beloved it is true , Sin naturally is a Root of all manner of Evil Fruit , ( observe Gentlemen , ) the wages of Sin is Death : but yet , ( I say ) whatever Sin in its own nature brings forth , yet the Sins of God s peculiar People , they that have God for their own God , their Sins can do them no hurt at all , and in that regard , there is no cause of fear of any of their Sins that ever they have committed . This may seem harsh to some Spirits that misconceive my drift that I aim at , which is not to encourage any one to Sin , but to ease the Consciences of the distressed , — there 's not one Sin , nor all their Sins , can do them hurt , real hurt , I mean [ they may do them supposed hurt . ] And — I suppose the Apostle , Rom. 7. doth personate a scrupulous Spirit ; Dr. C. p. 511. that a Believer under the multitude and prevalency of Corruption , who was ready to Cry out , O Wretched Man that I am who shall deliver me from the Body of this Death , — but , saith he , I thank God thro' Jesus Christ , q. d. till a Man look to Christ there is nothing but matter of bitterness to be seen as the certain fruits of Sin , and there can be nothing but bitterness in Sin , in regard of the Evil that is like to follow it , but when persons can once look to Christ , the case is altered . What doth he thank God for ? He thanks God , tho' naturally a Body of Death grew up by Sin , yet there is no prejudice can come to him thro' Christ , Ch. 8. 1. There is no Condemnation to them that are in Christ , &c. No , you will say , no Condemnation in Hell , but yet there is the remainder of Sin in God's own people ; so there will some Evil or other fall upon the Commission of Sin . But mark what the Apostle saith , Vers. 3 , 4. The Law of the Spirit of Life which is in Christ Jesus , hath freed me from the Law of Sin and Death , &c. Here Christ stands for the deliverance of his People from Condemnation , from Eternal Wrath , say some : Yea , but saith the Apostle , We are delivered from the Law of Sin and Death ; what is the Law of Sin , but what the Law may do to persons for those Sins which are committed by them ? Now what can Sin do when it is Condemned , &c.
'T is true indeed , every Sin is a great Debt , and we commit Sins daily and hourly against the Lord , Dr. C. p. 512. and the Torments of Hell are the merit of the least Sin in the World ; for I speak not this to Ext●nuate any Sin , but to shew the greatness of God's Grace , and to ease upon good grounds distressed Consciences . Therefore such as look upon these Sins as uncancelled , and these Debts as true Debts , it is true , so long the●e Sins may work a Horrour and Trembling in Persons ; but for Believers that are Members of Christ , they may Read fairly all the Sins that ever they have committed , they may Read also the desert of these Transgressions which should be executed and inflicted on them , if they were not cancelled and blotted out , Isa. 43. I even I am he , &c. It is true , our Sins themselves do not speak Peace , but Christ bearing the Sin and Wrath that these Sins do deserve , speaks Peace to every Believer ; Dr. C. p. 513. see 1 Cor. 15.56 , 57. Tho' naturally Sin hath a Sting , yet there is a Victory over this Sting , Christ is the death of it , and he took away the Sting of it . It is true , before Men come to see the light of the Gospel of Christ , their Sins stare in their Faces , seeming to Spit Fire at them ; but as Children will put one of their Company into a hideous posture , causing every one that knows it not to run from him , so Sin is set up by Satan with a terrible Visage , as it were to Spit Fire in the Faces of the Godly and Faithful , and seems very threatning and dreadful , but they are to know , there is no fear from the Sins of Believers , all the terrour and fearfulness of Sin Christ hath drunk it , and in the drinking of it Christ himself was Crucified , and in that regard , I say , all the terrour , and ghastliness , and hideousness , as it is represented by Satan , is spent , and Sin it self is dead . It is true indeed , a living Roaring Lion is a Terrible Creature , but in a dead Lion there is no more fear , than there is in a stick or stone , to him that knows he is dead . While Sin is alive it is fearful , and terrible , and deadly , but when Sin it self is dead , then there is no more terrour in it than there is in a dead Lion .
Thus I speak of Sin , not as it smiles upon a Man with a promising Countenance , Dr. C. p. 513. before it be committed , for so it is most dreadful and odious to the Faithful , as that which Crucified their sweetest Lord : But as committed , and lying upon the Conscience of a Believer , endeavouring to drive him to deny the free Grace and Love of God , and the Alsufficiency of Christ , for in this regard it is Crucified by Christ , and so a Believer need not be afraid of Sin , the Hand-writing of Ordinances is taken away , and they that are Christs have Crucified the Flesh with the Affections and Lusts .
Truth
;
its
true
of
Believers
,
that
if
Sin
should
have
dominion
over
them
,
they
would
thereby
come
to
Condemnation
,
When
the
Sky
falls
we
shall
catch
Larks
,
throw
the
Peth
of
a
Quill
over
the
House
,
and
it
will
be
a
Silver
Spoon
.
And
tho'
the
Grace
of
God
will
prevent
the
dominion
of
Sin
in
every
Elect
Believer
,
and
so
keep
them
from
Eternal
Death
;
yet
true
Believers
may
by
Sin
bring
very
great
hurt
to
themselves
in
Soul
and
Body
,
which
they
ought
to
fear
,
and
they
may
expect
a
share
in
National
Judgments
,
according
as
they
have
contributed
to
the
common
guilt
.
i.
e.
But
I
will
tell
you
wherein
the
difference
is
not
.
Yes
,
if
you
will
know
the
Truth
rightly
stated
,
you
must
know
it
when
it
is
not
,
as
well
as
when
it
is
;
as
they
that
look
for
that
which
is
lost
.
It
is
not
whether
God
will
preserve
Elect
Believers
from
Eternal
Condemnation
,
by
keeping
them
from
the
Dominion
of
Sin
.
Nor
whether
a
justifyed
Person
be
freed
from
the
Curse
of
the
Law
,
or
the
Sanction
of
the
Law
of
Works
.
Nor
whether
a
Believer
should
fear
his
Eternal
Condemnation
,
no
further
than
his
Sins
bring
his
Sincerity
in
question
,
or
lead
to
Security
or
Apostacy
.
Nor
whether
God
may
,
in
sovereign
Mercy
,
spare
to
execute
those
Rebukes
,
National
or
Personal
,
which
a
godly
Man's
Sins
may
expose
him
to
.
Nor
whether
God
may
or
can
over-rule
the
Sin
of
a
Believer
afterward
to
his
Benefit
;
these
I
affirm
.
Nor
whether
the
Afflictions
of
the
Godly
be
the
execution
of
the
damnatory
Curse
of
the
Law
,
or
any
satisfaction
or
attonement
for
Sins
:
This
I
deny
,
and
add
,
That
Christ
alone
satisfied
Justice
.
You
do
not
understand
me
,
I
perceive
;
I
will
tell
you
the
real
difference
.
It
's
whether
,
according
to
the
Gospel-rule
,
if
a
Believer
should
yield
up
himself
to
the
dominion
of
Sin
,
he
should
perish
?
This
I
affirm
,
and
the
Doctor
denies
,
against
plain
Texts
,
directed
to
Believers
.
A
Ponere
Whether
a
Believer
falling
into
such
Sins
,
as
Idolatry
,
Murther
,
ought
not
to
aw
his
Soul
against
Security
,
with
lively
Thoughts
of
Damnation
;
and
if
he
continue
long
herein
;
ought
not
he
to
suspect
the
state
of
his
Soul
,
as
in
danger
?
This
I
affirm
,
and
the
Doctor
denies
.
Thereby
he
renders
the
Gospel-threatnings
,
as
urged
by
the
Spirit
on
the
hearts
of
Believers
,
to
be
all
foolish
.
Whether
Christ
is
at
liberty
sharply
to
afflict
a
justified
Person
for
provoking
Sins
,
tho'
he
be
secured
against
Soul-destroying
Judgments
.
This
I
affirm
,
and
the
Doctor
denies
.
Whether
a
Believer
,
falling
into
great
Sins
,
ought
to
fear
God's
present
Rebukes
for
such
Sins
.
God's
Rod
and
Staff
comforted
him
.
Whether
great
Offences
be
a
real
hurt
to
a
Believer
,
and
brings
on
him
much
present
harm
.
The
Wages
of
Sin
is
Death
.
These
things
I
write
unto
you
,
that
ye
sin
not
.
But
if
any
Man
sin
(
i.
e.
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
Righteous
,
and
he
is
a
propitiation
for
our
Sins
,
I
'll
tell
you
your
Mistakes
:
Because
there
is
no
Eternal
Condemnation
lyes
against
a
Believer
,
therefore
there
is
no
penal
present
Affliction
,
Whereas
there
's
much
hurt
below
Hell
,
and
that
it
is
not
Hell
that
follows
the
Sin
of
a
Believer
,
is
not
from
the
Innocency
of
Sin
,
but
the
Grace
of
God
that
brings
him
to
repentance
,
and
faith
in
Christ
for
remission
.
Because
all
Sufferings
for
Christ
work
for
good
,
therefore
all
Sins
against
Christ
can
do
no
harm
.
Because
God
can
and
doth
over-rule
these
to
some
good
at
last
,
therefore
they
do
no
harm
in
the
mean
while
nor
in
any
degree
.
Because
a
Believer
is
freed
from
the
Curse
of
the
Law
,
therefore
no
Gospel
threatning
of
Christ
can
reach
him
.
Because
some
good
Men
are
sometimes
humbled
and
awakened
by
sin
,
as
it
's
an
evil
,
therefore
to
them
it
is
not
evil
.
sua
facultate
,
sed
externa
a
kindness
,
when
,
by
a
thrust
of
a
Sword
,
he
opened
an
Imposthumation
that
the
Physicians
could
not
cure
.
The
Assembly
is
of
my
mind
,
they
say
the
Threatnings
of
the
Law
are
of
use
,
But
they
say
Saints
may
,
through
Temptation
and
the
prevalency
of
Corruption
,
fall
into
grievous
Sins
,
and
continue
therein
for
a
time
,
and
incur
God's
Displeasure
,
and
grieve
his
Spirit
,
and
come
to
be
deprived
in
some
measure
of
their
Graces
and
Comforts
,
have
their
Hearts
hardned
,
their
Consciences
wounded
,
hurt
and
scandalize
others
,
and
bring
temporal
Judgments
upon
themselves
.
Repl.
p.
In
what
sense
doth
he
speak
it
?
doth
he
intend
Sin
in
its
own
nature
hath
no
hurt
in
it
?
or
that
it
can
do
no
hurt
in
its
Penal
Effects
?
hurt
must
be
understood
in
one
of
these
senses
.
I
never
designed
to
charge
him
with
it
in
the
first
sense
,
for
he
saith
Sin
is
a
Lion
,
there
's
its
nature
;
and
a
dead
Lion
,
there
's
its
calmness
;
and
,
because
it
's
dead
,
it
's
not
to
be
feared
;
it
's
a
Traytor
,
that
's
its
nature
;
and
bound
hand
and
foot
,
that
's
its
inability
to
harm
.
He
hath
said
too
much
to
make
it
harmless
to
the
Elect
.
I
tell
you
,
I
do
not
charge
him
for
saying
Sin
,
as
to
its
own
Nature
,
hath
no
hurt
in
it
.
He
says
not
so
,
and
yet
those
are
most
of
the
hurts
that
come
for
Sin
.
l.
c.
I
,
even
I
,
am
he
that
blotteth
out
thy
transgression
,
My
little
children
,
these
things
I
write
unto
you
,
that
you
sin
not
;
and
if
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
a
propitiation
for
our
sins
.
THE
next
great
Errour
,
is
,
That
none
of
the
Afflictions
of
Believers
have
in
them
the
least
of
God's
displeasure
against
their
Persons
,
for
their
Sins
,
He
affirmeth
Except
God
will
be
offended
,
when
there
is
no
cause
to
be
offended
,
he
will
not
be
offended
with
Believers
,
because
he
doth
not
find
the
Sin
of
a
Believer
to
be
his
own
Sin
,
but
the
Sin
of
Christ
.
He
hath
made
him
Sin
for
us
,
he
hath
laid
upon
him
the
Iniquities
of
us
all
;
the
Blood
of
J●sus
Christ
cleanseth
us
from
all
Sin
;
he
bare
our
Sins
in
his
Body
,
Object . Yet you will say , Is not God displeased and offended at the Sins of Believers , when they do commit them ? Hath Christ taken away the offence of Sin by his Death ?
Answ. No , therefore do not mistake your self , there may be easily a mistake for lack of serious pondering the words I speak ; I have not said , God is not offended with the Sins a Believer doth commit , but that God stands not offended with the Persons of Believers for the Sins committed by them ; he hath that everlasting Indignation against Sin as ever . And as there is the same contrariety in Sin against his nature , so there is the same contrariety in God's nature unto Sin . All contrarieties have a mutual contrariety against each other , as Water and Fire , &c. As Sin is contrary to the nature of God , so there is an Abhorrency of God to that Sinfulness , [ here see with what ground you could say , that Dr. C. makes Sin Innocent , ] but there is no Offence of God to the Person that commits that Sin , because the Offence of God for that Sin hath spent it self upon the Person of Christ , there remains none of it to light upon the person of a Believer , Christ having born all this Offence for Sin . — Tho' in our Natures , and in the Sinfulness of them , there is matter of displeasure , yet in Christ , for all this , God is well pleased with us . And yet there is none of God's Indignation against Sin lost in all this , for he is satisfied for this his Offence in his Son , more than in our own Persons .
But
are
not
the
Afflictions
for
their
Sins
?
f●om
Sin
for
Sin
.
That
at
that
Instant
when
God
brings
Afflictions
upon
them
,
he
doth
not
remember
any
Sins
of
theirs
,
they
are
not
in
his
Thoughts
.
He
remembers
our
Sins
no
more
Christ
being
Chastened
for
our
our
Sins
,
there
's
nothing
but
Peace
belongs
to
us
,
The Words were thus , I see the Scripture runs wholy in this strain , and is so full in nothing as in this , that he hath generally discharged the Sins of Believers . Oh then take heed of falling into the Errour of the Papists , that say , that God hath taken away the Sin , but not the Wrath of God due to Sin , but that he hath forgiven our Sins , but not the Punishment of Sin ; but consider , that as our Sins were then upon Christ , he was so Bruised for our Iniquities , as that by his Stripes we are healed , and the Chastisement of our Peace was so upon him , that he being Chastised for our Sins , there is nothing but Peace belongs to us .
The
Chastisement
of
our
Peace
was
upon
him
?
Peace
I
give
unto
you
If
we
tell
Believers
Except
they
perform
such
and
such
Duties
,
except
they
walk
thus
and
thus
Holily
,
and
do
these
and
these
good
Works
,
they
shall
come
under
Wrath
,
at
least
God
will
be
Angry
with
them
.
What
do
we
in
this
but
Abuse
the
Scriptures
?
we
undo
all
that
Christ
hath
done
,
we
injure
Believers
,
we
tell
God
Lies
to
his
Face
,
Dr.
God , saith he , hath made such an Oath , that the Earth shall be drowned with Water before it be broken , Dr. C. p. 160. that he will not be Wroth with his People , nor Rebuke them any more ; and upon this account , it is he saith , that such as tell Believers , Except they do this or that , &c. they will come under Wrath and Condemnation , do abuse the Scriptures , and give God the Lie ; nay , he saith , we do not only , so much as lies in us , to make God a Liar , [ the Scripture saith Unbelief doth so , 1 John 5. ] but we offer an insufferable Affront unto Jesus Christ , and strike at the very heart of the Office of Christ's Mediatorship . If we say , God is Wroth with Believers for whom Christ died , for what end did Christ suffer Death ? I say , that if this Principle be truth , that God will be Wroth with his People , then Christ died in vain , for God could have been but Wroth and Angry with his People if Christ had not died ; to bring the People of God under Wrath and Vengeance again , is to take away all the Vertue of the Death of Christ , and to make it of none effect .
Truth
:
Tho'
God
is
not
so
angry
with
his
People
for
their
sins
,
as
to
cast
them
out
of
his
Covenant-favour
;
yet
by
their
sins
he
is
so
displeased
,
as
for
them
to
correct
his
Children
,
tho'
he
speak
Instructions
by
his
Rebukes
,
so
angry
Corrects
for
our
Profit
Whom
he
loveth
he
chastneth
,
v.
i.
e.
i.
e.
You
mistake
my
meaning
still
;
I
will
tell
you
where
the
difference
is
not
.
It
is
not
whether
God
ceaseth
to
love
a
Believer
when
he
sinneth
.
Nor
whether
the
Afflictions
that
befal
a
Believer
proceed
from
the
vindicative
Justice
of
God
as
an
Enemy
.
Nor
whether
God
can
bless
the
sorest
Judgments
for
Sins
,
to
the
future
good
of
a
Believer
.
Tho'
were
it
not
for
our
sins
,
God
would
effect
that
good
a
milder
way
.
and
for
sin
,
from
sin
,
i.
e.
And
I
doubt
whether
every
good
Man
may
be
said
to
get
profit
by
all
sorts
of
Afflictions
,
for
every
degree
of
Good
is
not
equivalent
to
the
hurt
;
and
sometimes
God
punisheth
sin
with
sin
.
Nor
whether
some
sensible
Calamities
may
fall
on
a
good
Man
,
not
so
much
in
a
way
of
Rebuke
for
Sin
,
as
to
try
his
Graces
,
prevent
Sin
,
or
bring
glory
to
God
,
by
a
Testimony
of
Truth
.
For
his
increase
and
growth
in
grace
.
Yet
I
believe
the
very
Martyrs
did
not
so
glory
in
the
joyful
cause
of
their
Sufferings
,
as
always
to
neglect
an
humble
Reflection
on
what
sin
of
theirs
might
justifie
God
,
as
a
hidden
cause
of
their
hardship
.
I
will
shew
you
the
real
difference
,
whether
God
be
at
all
displeased
with
Believers
for
their
Abominations
.
D.
W.
Whether
God
at
any
time
,
or
by
any
Afflictions
,
expresseth
his
displeasure
against
his
People
for
their
sins
.
I
will
confirm
the
Truth
:
You
must
know
that
there
is
none
of
all
this
but
Dr.
meaneth
it
of
the
unconverted
Elect
,
for
their
Sins
are
off
from
themselves
as
much
as
Believers
;
their
Sins
do
them
no
hurt
,
nor
is
God
angry
with
them
,
tho'
God
saith
,
Do
they
not
err
that
devise
evil
?
And
that
Violence
covereth
the
Mouth
of
the
Wicked
,
And
that
he
that
hideth
Hatred
,
with
lying
Lips
,
and
he
that
uttereth
a
Slander
,
is
a
Fool
,
He shews from John 14.6 . That Christ is the way from all the Wrath of God to all that do receive him . 1. From the Affection itself , of Wrath ; let me tell you , God doth , no longer stand offended or displeased , tho' a Believer , after he be a Believer , do Sin oft ; yet , I say , God no longer stands offended or displeased with them , when he hath once received Christ ; and unto them God saith , Anger is not in me , Isa. 27.4 .
I
affirm
God
is
displeased
with
Believers
for
their
Abominations
.
If
he
be
displeased
,
it
must
be
for
their
Sins
;
he
oft
affirms
it
,
and
he
forceth
his
People
to
own
it
,
God
was
angry
with
That
place
&c.
proves
what
I
say
There
is
that
place
The
Assembly
at
the
assert
this
;
and
in
the
Assembly's
large
Catechism
.
How
doth
Christ
execute
the
Office
of
a
King
?
in
rewarding
their
Obedience
,
and
correcting
them
for
their
Sins
?
I
will
tell
you
the
Doctor
's
mistake
:
Because
God
laid
our
Sins
on
Christ
to
make
Attonement
for
forgiveness
of
the
Elect
,
therefore
God
cannot
be
offended
with
the
Elect
for
them
,
before
they
repent
.
Because
God
doth
not
hate
the
Believer
,
as
an
unreconciled
God
when
he
sins
,
therefore
he
is
not
at
all
displeased
with
him
because
of
the
Gospel-sins
.
He
thinks
,
because
a
Refiner
is
not
angry
with
his
Gold
,
therefore
a
Holy
God
is
not
angry
with
Rational
Offenders
.
Because
God
will
not
hate
a
Believer
so
as
to
damn
him
,
therefore
he
cannot
be
angry
with
his
People
so
as
fatherly
to
chastize
them
.
Because
God
afflicts
from
Sin
,
therefore
he
doth
not
afflict
for
Sin
.
As
if
he
could
not
rebuke
for
what
is
past
,
if
he
resolve
not
against
their
amendment
for
time
to
God
.
The
Doctor
was
led
into
this
Opinion
,
by
not
considering
that
Anger
and
Displeasure
be
not
Passions
in
God
,
but
a
Will
of
Correcting
,
and
are
denominated
from
the
kinds
and
degrees
of
Correction
.
Mr. Calvin , in his institutions , is very large on these things , and saith , l. 3. c. 8. s . 6. In ipsa tribulationum acerbitate Patris nostri Clementiam erga nos & benignitatem recognoscere convenit , quando ne tum quidem desinit salutem nostram promovere , affligit nos , non ut perdat aut perimat , sed potius ut a mundi damnatione liberet . In the very bitterness of Affliction , it is our Duty to own and recognize the tenderness and bounty of our Father , because then he ceaseth not to promote our Salvation ; for he afflicts not that he may kill or destroy us , but rather to deliver us from the condemnation of the World .
From the Doctrin of Justification by Christ's Righteousness , we gather , 1. To condemn the proud Papists , Dr. Vsher . Theol. p. 195. that seek Justification by their own Works and Righteousness inherent in themselves . 2. There 's no comfort to a Christian's Soul like this . 1. The Assurance of the Sufficiency of our Redemption , Rom. 8.33 . God having accepted his Son's Righteousness for us , will not hold us any longer trespassers , but he disables his own Justice from making any further demand . 2. Hence there is nothing comes upon the Saints from God's Revenging Justice , but all our Corrections are Medicinal from God's fatherly love , to purge out that Sin out of our Nature which he hath already pardoned to our Person .
Am
now
come
with
a
Charge
of
a
Monstrous
Error
upon
Mr.
I
believe
it
will
stink
in
your
Nostrils
as
soon
as
I
name
it
;
it
is
this
,
That
the
greatest
Holiness
in
Believers
,
tho'
wrought
in
them
by
the
Holy
Ghost
,
is
meer
dung
,
rottenness
and
filthiness
,
as
in
them
.
Aye
,
but
the
Apostle
doth
not
mean
as
he
doth
,
he
hath
perverted
the
Apostle's
words
to
a
wrong
sense
:
Know
,
that
the
Motions
and
Assistance
of
the
Spirit
,
be
Pure
,
Holy
and
without
Scum
in
the
Spring
,
to
wit
,
itself
;
yet
by
that
time
these
Motions
and
Assistances
have
passed
the
Channels
of
our
Hearts
,
and
been
mixed
with
manifold
Corruptions
,
even
the
whole
Work
becomes
polluted
and
filthy
,
and
filthiness
alters
the
property
of
the
pure
Motions
of
Christ's
Spirit
,
I was preaching from Phil. 3.8 , 9. I opened that Text according to the sense of the best Interpreters ; and I shewed , that the Apostle , 1. demolisheth all glittering and rotten Materials , wherewith he had , and others still do , erect a fortress of security and a place of delight , Dr. C. p. 226. 2. He declares his end in so doing , that he might lay a sure Foundation , and build upon it with other Materials than Hay and Stubble , p. 227. Now I shewed , that which he cast away , was all things , not only what he was or could do before he received Christ , but even all things whatever also he hath been able to do since he received Christ , tho' assisted thereto by the Spirit of Christ , as Beza well observes . As concerning the Apostle's end , for stripping himself naked of his most specious Works in general , it is to be cloathed with white Robes , even the Garment of Salvation ; but more especially he declares his end , 1. It 's for the Excellency of the Knowledge of Christ , i. e. of Christ's Excellencies known ; to the knowledge of which I could never come , till all I was , and am , plainly appeared loss and dung ; my own Righteousness was a thick Film over my Eyes , that I could not see Christ's Worth . 2. A gaining and winning Christ , is a second end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as long as his own Obedience was in request with him , and seemed any thing better than dung in his eye , he could never get Christ . 3. That he might be found in him , i. e. at the great day of appearance . That this is the meaning , is plain by the Apostle's own expounding himself , not having mine own Righteousness , and my Doctrin .
That things , even the most blameless walking according to God's Law , not only before , but after conversion , or receiving Christ , is truly counted loss and dung , by a Paul's Eye ; and such an one will be willing to suffer the loss thereof as dung .
Those places were brought in proof , Isai. 64.6 . Luke 17.10 .
And I shew'd this determination was not to be of some things only , but of all ; not only things directly against the Precept , but all Civility , Morality , the exactest obedience , with the highest assistance of the Spirit , and straightest aim at a right end , &c. must be counted and sentenced but as loss and dung .
But let me not he mistaken ; here I do not say , that the Motions themselves of the Spirit , as his , nor the Ends and Enlargements of the Heart , as his , or the Ends aimed at , as prescribed , must be thus accounted or sentenced ; but the whole Work as done , and when done by a sanctified person thus assisted and qualified : when such a person looks at the Work so done by him , he must see nothing but meer loss ▪ and dung . 1. Loss , because that he forfeits Life and Bliss on Earth and Heaven ; there is sin enough in it , if God had nothing else but what he could pick out of the best Work to lay to his charge ; I mean , in regard of the desert of such a Work in itself considered ; under the notion of such loss must it be lookt on : And as Dung also , which comprehends the causality of such loss in these Works . All things of ours , even the best , are of this nature ; I say , therefore all our Righteousness , at best , is such a menstruous Cloath in Go●'s eye , and so certainly in it self .
Let us consider what it is to suffer the loss of all things :
1. There is a Passive Suffering , the loss of all things , when a person is violently bereft of all . 2. There is an Active or Voluntary Suffering , the loss of all , i. e. he was contented to take shame to himself for his best Actions , and account himself worthy to be cast out and destroyed , and to be his own Judge , to pass not only the Sentence of Confiscation of all , but of Condemnation on his Person , saying , O wretched Man , that I am , &c. and so to stand stripp'd stark naked of all things , and all Pleas they can afford him , so that not to have a word to speak for himself , that his Mouth should be stopped , except it be in impleading all that ever he had done , as making against him far more than for him . And I came to the third thing , to shew how all things , even the most blameless Works after renovation , are loss and dung : For illustration sake , You must distinguish between that which is the Spirits in Works after renovation , and the whole Work after we have done it ; and now followed what he rehears'd , &c. Where I shewed , that tho' the Motions and Assistances of the Spirit be pure and holy without Scum in the Spring , yet by that time they are mixed with our manifold Corruptions in doing , and have passed through the Channels of our corrupt Hearts , the whole Work becomes polluted and filthy , as pure Water passing through a Dunghil , &c.
And this I evinced from James , who saith , that whosoever fulfills the whole Law of God , and yet offends in one point , is guilty of all : And Paul saith , Rom. 7. When I would do good , evil is present with me ; and complains thus , O wretched Man , that I am , who shall deliver me from this body of death ? and he doth not fly to his good Works , but to Christ , a Refuge against all , I thank God , through Jesus Christ .
Object . But ought we to refrain therefore from doing righteousness ? Answ. It follows not ; but therefore we must refrain from glorying in it , or stroaking ourselves for our righteous doings ; rather take shame to ourselves when done , and so glory only in the Lord : And tho' good Works , as done by us , are but dung in themselves and in God's eye , yet must we be careful to maintain them , Tit. 3.6 . and David , Psal. 16.2 , 3. confesseth , that his goodness extendeth not to God , but to the Saints . It 's no good plea , that because a Man cannot be wholly clean , therefore he will be more filthy than needs ; because your Child will be dirty , do what you can , yet shall be therefore go and ●owl in the Gutter like a Swine .
We
do
not
present
our
Supplications
before
thee
for
our
Righteousness
,
but
for
thy
great
Mercies
?
I answer an Objection . Some will say , That God often shews his Approbation of good Works , which he could not do if they were all Dung . Dr. C. p. 232.
I Answer , whatsoever is not of Faith is Sin , but to a Believer all things are clean : So thro' this Faith in Christ , the whole Filth and Dung of our Works is extracted by Christ , and he presenting the same purged by himself alone , they become accepted with God , Rev. 3.4 . but simply the Works themselves as done , tho' never so well , are abhorred of God , and Christ never takes them to purge them , till we our selves wholly renounce them , by counting them Loss and Dung ; and that Acceptance procured by Christ , imports only a liking that God takes to them , no Efficacy in themselves .
Object . It s granted Originally and per se , the best Righteousness obtains nothing , but rather charges with a new account , yet Instrumentally it obtains what is desired , being well qualified as before mentioned . Answ. If it be no more , then I heartily desire that we should heartily say and express as much , that the people may clearly understand and remember so much , and be guided Explicitely to the Fountain it self Christ alone , for certainly whilst Christ is supprest , and these Instruments are reached out , without relation to Christ , who only fills them with all that runs thro' them , they are but mere empty Pipes , and dry Channels , tho' never so curiously cut out . Dr. C. p 236.
See what Excellent Mr. Beza saith in his Confess . Chap. 4. Art. 19. It is not to be allowed , that Works are a cause of Salvation , in the whole , or any part , for if it were so , certainly there would be but a Crazy Foundation of our Salvation . We must of necessity acknowledg ; that the Water and Foundation from which it flows are akin , because the most thick Darkness yet remains in our Understandings ; it would come to pass , if God should in his strict Justice enquire into the best Works of a Man , there could be no other thing determined of them , but that they be the mere pollutions of God's gifts ; as it often falls out , that a River , otherwise clear and limpid , is infected with the Filth of a Jaques thro' which it runs , Rom. 7.15 , 23. Psal. 142.2 .
He saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things , which includes more than all , that was before mentioned . If you ask what I Answer , according to our Divines , whom I am not ashamed of , or of their Judgment , All his own Inherent Righteousness , and best Works , after Conversion , his labouring more abundantly than they all , his Conversion of many Souls , his holy and unblameable Conversation , Omnia quae & hunc Christianus & Apostolus ago & habeo , as Zanchy upon the Text , which he sufficiently makes out to be here included , both from the Universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being intended to Express more than was before Expresses of his Morals and Zeal before Conversion , and from the Present Tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now that he is Converted , he Judges so of all that he was and is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Chrysostom , and by what he saith , Vers. 9. &c.
When we have done all we can , we have done but our Duty , and are unprofitable Servants ; and because as they are good , they proceed from the Spirit , and as they are wrought by us , they are defiled and mixed with so much Weakness and Imperfection , that they cannot endure the Severity of God's Judgment . Yet notwithstanding the Persons of Believers are accepted thro' Christ , and their Good Works also are accepted in him , &c.
Truth
,
Tho'
the
present
sincere
Holiness
of
Believers
be
not
perfect
,
according
to
the
Precepts
of
the
Word
;
nor
valuable
by
the
Sanction
of
the
Law
of
Innocency
,
nor
any
Attonement
for
our
defects
;
and
●e
still
need
Forgiveness
,
and
the
Merits
of
Christ
,
for
acceptance
thereof
,
yet
as
far
as
it
prevails
,
it
's
Lovely
in
it self
,
and
pleasing
to
God
,
and
is
not
Dung
or
Filth
.
i.
e.
I
will
tell
you
wherein
the
difference
lies
,
It
is
not
whether
Holiness
,
or
the
best
Acts
of
a
Saint
,
be
such
,
or
so
perfect
,
as
to
Attone
for
his
Sin
,
or
procure
a
State
of
Pardon
.
Nor
whether
our
Holiness
can
make
us
Accepted
with
God
without
Christ
.
Nor
whether
the
Holiest
Action
of
the
Holiest
Saint
is
such
,
as
not
to
need
Forgiveness
.
Nor
whether
by
the
Sanction
of
the
Law
of
Innocency
,
Sincere
Holiness
could
be
accounted
Holiness
.
All
this
I
deny
.
Nothing
under
that
Law
but
perfect
Conformity
to
the
Precept
was
Holiness
,
whereas
Gospel
Grace
makes
a
great
difference
between
true
Holiness
,
tho'
imperfect
,
and
wha't
formally
Wickedness
,
between
Sincere
Love
and
Enmity
,
Sincere
Faith
and
Vtter
Vnbelief
.
The
real
difference
lieth
here
,
whether
the
sincere
Holiness
of
a
Believer's
Heart
and
Actions
be
really
Dung
and
Rotteness
?
This
the
Doctor
affirms
,
and
I
deny
,
Whether
sincere
Holiness
,
so
far
as
it
prevails
in
our
Hearts
and
Actings
,
be
truly
lovely
in
it self
,
and
pleasing
to
God
,
according
to
the
grace
of
the
Gospel
,
and
is
not
Dung.
This
I
affirm
,
and
the
What
is
spoken
of
Holiness
of
any
meer
Man
on
Earth
since
the
fall
,
is
spoken
of
sincere
Holiness
for
perfect
Holiness
none
had
.
i.
e.
I
have
room
but
to
Expostulate
.
Is
that
Dung
which
is
the
effect
of
Regeneration
in
the
Soul
and
Actings
?
Is
that
Dung
which
is
so
often
honoured
with
the
Name
of
the
Spirit
it self
,
and
called
the
Spirit
of
Love
,
Prayer
,
Is
not
that
more
Lovely
which
is
called
the
Divine
Nature
,
How
Amiable
must
that
be
which
is
the
New
Man
after
God's
Image
,
Are
those
Works
Dung
to
which
we
are
Created
in
Christ
Jesus
,
Or
is
that
filthiness
which
renders
Saints
the
excellent
of
the
Earth
,
My
goodness
extendeth
not
to
thee
?
The
Imitators
of
Christ
Was
not
this
it
for
which
was
said
to
have
another
Spirit
,
and
upon
account
whereof
we
must
love
the
Godly
,
as
begotten
of
God
?
Is
it
not
pleasing
to
God
,
to
which
he
hath
made
so
many
promises
,
and
for
which
he
commends
Calling
them
a
peculiar
People
,
it
s
no
small
thing
that
Christ
is
so
pleased
with
his
Spouse
.
Can
that
be
Dung
which
is
a
Meetness
for
Glory
,
an
Honour
to
God
,
and
Credit
to
Religion
?
How
can
that
be
Acceptable
to
God
in
Christ
,
if
it
be
Filthiness
?
In
me
dwelleth
no
good
thing
?
Wickedness
will
never
be
Accepted
with
God
for
Christ
sake
,
tho'
imperfect
Goodness
shall
.
Read
what
is
spoken
of
Sincerity
and
Vprightness
,
will
it
agree
with
what
's
Mortal
Poison
?
What
a
Reproach
is
it
to
Christ
,
to
call
his
Life
in
us
,
and
the
beginning
of
Glory
by
this
Title
?
Nay
,
to
make
his
Triumphs
in
us
so
low
,
as
that
all
he
hath
improved
his
Members
to
,
is
mere
Filthiness
.
It
's
well
if
the
Scriptures
can
escape
clean
,
if
all
the
Works
of
the
Spirit
are
thus
debased
when
they
pass
thro'
Men.
But
I
less
wonder
that
Doctor
should
speak
thus
of
the
Righteousness
of
the
Saints
,
as
in
them
,
when
he
saith
,
the
Enemies
of
Christ
may
have
Sincerity
and
singleness
of
Heart
towards
God
,
I
will
shew
you
the
grounds
of
the
mistake
,
because
our
Goodness
extends
not
to
God
for
his
profit
,
therefore
he
regards
it
not
no
more
than
Dung
and
Filthiness
.
If
I
Justifie
my self
,
mine
own
Mouth
shall
Condemn
me
,
If
I
were
perfect
,
yet
would
I
not
know
my
Soul
,
I
would
despise
my
Life
,
Object
.
Doth
not
All
our
Righteousness
is
as
Filthy
Rags
?
But
that
is
spoken
of
Persons
,
and
not
of
real
Holiness
;
it
's
the
same
as
Corruption
had
invaded
the
very
Priests
,
and
the
generality
of
the
best
Professors
,
The Annotator takes notice of variety of Opinions about the meaning of this place , and to encrease the number , he brings in his singular Opinion that hath less ground than all the rest . He tells us , By Righteousness some understand Legal Rites and Sacrifices , but so performed by them , that they found no Grace or Acceptance , but were abominable in God's sight ; and the Jews extend it further to their Good Works , which were so ill done out of Vain-glory , or by Corrupt Grounds and Ends , that they were as Filthy Rags in God's sight , such were the Pharisees , &c. Lastly , Many of ours draw it in further , and take in all the best Works and Actions even of the best performed , in the best manner , as not free from some default or defilement . And thus both divers of the Ancients , and very many not Protestants only , but Popish Writers also , and not a few , do both expound and apply the place , and these latter , [ viz. the Popish Writers ] with those Ancients , giving Testimony thereby unto the Truth herein maintained by us against those of their side , that do herein Controul and Oppose us .
Our
Righteousnesses
i.
e.
i.
e.
O
Lord
thou
art
our
Father
.
i.
e.
i.
e.
Seventy
Two
Object
.
The
Apostle
saith
If
this
place
speaks
of
Gospel
Righteousness
,
as
his
own
things
which
he
counted
Dung
,
it
doth
not
prove
that
Holiness
is
Dung
.
All
that
it
can
infer
,
is
,
that
in
comparison
with
winning
Christ
,
it
was
esteemed
as
Dung
.
And
who
must
not
own
,
that
compared
with
gaining
Christ
,
the
best
thing
in
us
is
Vile
,
compared
with
his
Righteousness
,
yet
it
must
not
be
Vile
in
it self
?
As
Rivals
with
Christ
we
must
hate
Father
and
Mother
.
Tho'
I
own
the
Imputed
Righteousness
of
Christ
for
our
Justification
,
yet
I
think
to
ground
it
on
this
place
,
is
a
damage
to
the
Truth
,
and
therefore
I
add
,
A
Gospel
Holiness
,
or
Righteousness
,
is
not
here
intended
by
Dung
.
Large
Catechism
Shorter
Catechism
Medulla
,
C.
Treat
.
of
Justific
I
answer
,
the
things
which
he
renounceth
were
Jewish
Priviledges
,
and
that
conceited
Christless
Righteousness
which
he
once
valued
as
those
Dogs
at
present
did
,
but
it
was
not
that
Gospel
Holiness
which
by
the
Grace
of
Christ
he
was
now
Partaker
of
.
There
's
an
Objection
know
lies
against
this
Assertion
,
and
it
is
this
;
how
doth
both
these
appear
?
answer
,
from
the
whole
Scope
of
the
Chapter
,
We say and affirm , That the Righteousness which the Apostle renounces , is whatever inherent Righteousness he had attained or could attain , whatever Obedience he hath performed or could perform to the Commands of God .
That which he calls his own Righteousness , he tells in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
Thereby
he
intends
not
sinless
Obedience
nor
Gospel
Sincerity
,
but
a
Life
not
to
be
blamed
by
the
rule
of
the
Jewish
Pedagogy
,
that
's
his
Righteousness
It was that which is from Law , from a Law , from any Law indefinitely ; now a Righteousness which is from a Law , is such an one as the Law urgeth , and presses upon and prescribes to the Conscience ; but that , without question , is an internal Conformity of the Soul to the Holiness of the Law ; but this the Apostle rejects , therefore he rejects internal and inherent Righteousness . 2. Who doubts but when he saith his own Righteousness , it is his own Righteousness ; and this is not to be fetcht from some sorry Conjectures which Men ( when they are in streights ) invent to avoid present ruin , but from stable , fixed , constant use in Scripture ; my own Righteousness is as my own or your own Works taken for real sincere conformity of Heart and Life to a Law ; and this is the fixed use in Scripture , Gen. 30.33 . My Righteousness shall answer for me . You Mr. Neonomian would Paraphrase upon it thus , My Roguery shall answer for me , Job 27.6 . My Righteousness I hold fast , i. e. you would say , My Hypocrisie I hold fast , Mat. 5.16 . That Men may see your good Works , i. e. in the new Glossary . Your Complement , Dan. 9.18 . we present not our Supplications before thee for our Righteousness ; the Church must not mean real Righteousness , but the Sceleton of Obedience . Now if the Apostle designed only to reject his own Hypocrisie , he was not so barren in Expression , but he could have fitted it with its proper Name . 3. The Apostle expresly renounceth whatever he had attained before and after his Conversion , v. 7. The things that were Gain , these I accounted Loss for Christ ; but is that all ? No! Yea , doubtless , I do account all things but Loss , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I do now account , I have accounted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things in Judaism Loss when I was first convinced ; and I do now account all things , even mine own Righteousness , Loss and Dung for Christ ; and there n. b. the Apostle riseth higher in his earnestness , v. 8. Yea , doubtless , q. d. did I say that I once looked upon all as Loss for Christ ? I will speak a bolder word than that , I count all but Loss , Dung and Filth , that I may win Christ , and be found in him , not having mine own Righteousness ; and the little value he had for his own Righteousness further appears , that it was in reference to the day of Judgment , Antis . p. 550.
My
own
Righteousness
can
signifie
no
more
than
my
Pharisaical
Righteousness
,
or
that
wherein
I
placed
my
Righteousness
.
I beg your pardon , Sir , it signifies more than that wherein he placed his Righteousness , whilst a Pharisee ; and a great deal less than that wherein he placed his Righteousness after Conversion , in order to Justification ; but if the Apostle renounced whatever he placed his Righteousness in , then either he placed it in inherent Righteousness , or not ; if not , how dare you place it where he durst not ? If he ever did place his Righteousness in it , then he here openly declares to the World that he renounces it .
But
there
's
no
necessity
to
understand
this
of
inherent
Gospel-Holiness
,
for
that
is
not
his
own
Righteousness
which
is
of
the
Law
,
which
is
opposed
to
that
which
is
by
the
Faith
of
Christ
;
an
external
Righteousness
serves
most
Men's
turns
very
well
;
and
this
is
that
whereby
the
Pharisees
expected
to
be
justifyed
.
The Pharisees were generally bad enough , and you need not make them worse : It 's a Sin , we say , to belie the Devil ; it doth not appear that the Pharisees expected to be justified before God by an external Obedience only , without Sincerity . — As to Paul , whilst he was a Pharisee he was no Hypocrite , he every where vindicates himself , Act. 25.8 , 9. 1 Tim. 1.13 . Act. 23.1 . and others of the Pharisees were sober , conscientious Men. And the Discourse of Paul's Master Gamaliel , Act 5. shews , he had a great deal more Religion in him , than most of those who carry on a design to rail at them for Hypocrisie .
But
I
'll
tell
you
what
his
Righteousness
was
,
Circumcised
the
eighth
day
,
of
the
Seed
of
and
it
consisted
only
in
some
external
Rites
,
Sacrifices
,
Priviledges
,
This proceeds upon a double false Supposition . 1. That the Apostle renounceth nothing but what he retained while a Pharisee . 2. Whatever he renounced did constitute his Pharisaical Righteousness . 1. I must cut him off from Circumcision , that was no part of his own Righteousness , unless you have a spice of the Doctrin of imputing the Righteousness of another Person for Justification . 2. For Sacrifices , the Apostle mentions them not , knowing they were the visible Gospel of the Jewish Church , and did lead to Christ . As to his being of the Stock of Israel , of the Seed of Abraham , &c. they might expect some favours thence ; but that any were so far bewitched as to believe , that all the Stock of Israel and the Nation of Abraham should be justified , cannot be proved . 4. For civility and blamelesness of Conversation , it may be it may go a great way in your Account .
But whatever Paul was or was not , whilst a Pharisee , it makes no great matter to the Business in Hand , seeing he hath so freely and openly disown'd whatever was his own Righteousness after Conversion , in the matter of Justification before God , Antisozzo . p. 554.
But
Righteousness
by
the
Faith
of
Christ
is
internal
Righteousness
,
Gospel-Holiness
,
this
is
not
Dung
;
and
this
was
not
of
the
Law
opposed
to
the
Faith
of
Christ
;
nay
,
this
is
by
the
Faith
of
Christ
,
And
we
are
created
in
Christ
to
this
Holiness
,
Ay , but Proof , Proof , is wanting ; it 's called being born again , rising again with Christ , &c. but Proof , Proof , is wanting ; for we think that those Expressions do not denote that Righteousness whereby we are constituted just in the sight of God , but Holiness and Sanctification of Nature , which the Gospel evidently distinguishes from that Righteousness whereby we are justifyed , p. 559. Paul who rejects the Righteousness of the Law in the matter of Justification , before God , rejects also inward Purity and Holiness of Mind for that purpose . Does the Righteousness of the Law , signifie one thing in the New Testament , and another in the old ? Doth it signifie real , substantial , internal Righteousness in the old , and external ritual Righteousness in the new ? Sincerity in the one , and Hipocrisy and Ceremony in the other ? This is very unaccountable .
But
the
Apostle
tells
us
,
That
by
his
own
Righteousness
,
he
means
the
Righteousness
of
the
Law
;
and
by
the
Righteousness
of
God
,
the
Righteousness
of
Faith
.
The Apostle's words are very clear , but you find it necessary to obscure them , and deprave the Truth . — But thus far we are secure , that the Apostle hath repuditated his own Righteousness from Justification ; and that we may not doubt what that was , he tells us , it was that of the Law ; the Righteousness of the Law is what it commands and prescribes , viz. an exact conformity to the Law of God , in Spirit , Soul and Body , so far as is attainable . He assures us in the next place what he owns and adheres to , viz. the Righteousness of Christ , which is called the Righteousness of God . He further acquaints us how we come to be interested in this Righteousness , it is by Faith ; and that we do not wilfully and ignorantly mistake this Faith , for the Doctrin of Faith he assures us , it is believing , by which we obtain this Righteousness , Rom. 3.24 . See more , 563 , 564 , 565 , &c.
I
will
set
a
Cross
upon
you
the
next
time
I
Print
my
Book
,
Mr.
and
,
if
you
please
,
let
us
hear
what
Dr.
saith
;
I
wish
he
had
undertaken
the
point
in
Mr.
's
room
,
he
would
have
been
more
favourable
to
my
Opinion
;
for
I
prove
my
whole
Scheme
out
of
him
,
especially
my
Conceptions
about
the
Doctrin
of
Imputation
.
I
pray
Dr.
let
us
bear
your
Sentiments
in
this
great
Point
,
and
with
as
much
softness
as
may
be
;
for
Mr.
thinks
Mr.
was
too
hard
and
sharp
upon
him
.
I
shall
reduce
what
I
have
to
say
to
that
admirable
Text
,
to
the
ensuing
Heads
,
which
deserves
to
be
wrote
in
every
Bible
in
Letters
of
Gold
,
though
Mr.
with
some
others
,
lay
it
so
low
.
1. That which the Apostle designs in this Chapter is to declare what it is on the account whereof we are accepted with God , and have cause to rejoyce ; and this he fixeth on in general , viz. an interest in and participation of Christ by Faith , in opposition to all legal Priviledges and Advantages wherein the Jews boasted , vers. 3.
2. He supposeth that unto our acceptance before God , wherein we are to rejoyce , there is a Righteousness necessary , and whatever it be , is the sole ground of that Acceptance .
3. He declares , There is a twofold Righteousness that may be pleaded and trusted unto to this purpose . 1. Our own Righteousness , which is of the Law . 2. That which is through the Faith of Christ , the Righteousness which is of God by Faith , these he asserts as opposite and inconsistent , as unto the end of our Justification before God .
4. Placing the Instance in himself , he declares which of them it was he adhered unto , and placed his confidence in . And in handling this Subject , some things engaged his holy Mind into an earnestness of Expression in the exaltation of one of these , viz. the Righteousness which is of God by Faith . 1. This was the turning Point whereon he and others had forsaken their Judaism ; this therefore was to be secured : See Gal. 2.15 , 16. 2. Hereupon there was a great opposition made to this Doctrin in all places by the Jews . 3. The weight of the Doctrin itself .
5. Hence in many other places of his Writings , but especially in this he treats of these things with a greater earnestness and vehemency of Spirit than ordinary ; thus . 1. He speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Excellency of the Knowledge of Christ . 2. In his Expression of all other things that are our own , that are not Christ's , whether Priviledges or Duties , however good , useful , excellent , they may be in themselves ; yet in comparison of Christ and his Righteousness , and with respect unto the end of our standing before God and Acceptance with him , with the same vehemence of Spirit he casts Contempt upon them , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dog's Meat .
Pray , Sir , doth the Apostle with vehemency renounce Works wrought in Faith , Evangelical Works ?
Dr. O. Answ . In the Matter of Justification , the Apostle opposeth Evangelical Works , not only unto the Grace of God , but unto the Faith of Believers . 2. He makes no distinction that Works are of two sorts , some excluded from Justification , and not others ; but he expresly rejects his own Righteousness , i. e. his personal inherent Righteousness , whatever it be and however it be wrought . 3. He makes a plain distinction of his twofold Estate : 1. That of Judaism before Conversion . 2. He proceeds to give an account of himself and Estate after Conversion . The words of Davenant on this Passage , in my Judgment , are sober and weighty . The Apostle here teacheth what that Righteousness is whereby we are accepted before God , viz. which is apprehended by Faith : He shews the cause why it is ours by right , ( i. e. the Apostle shews it in this place ) because we are inserted into his Body , and coalesce with him into one Person ; therefore his Righteousness is reputed ours , De Justisic . hab . c. 38. For whereas some begin to interpret our being in Christ , and being found in him , so as to intend no more but our Profession of the Faith of the Gospel ; the Faith of the Catholick Church in all Ages , concerning the Mystical Union of Christ and Believers , is not to be blown away with a few empty Words and unproved Assertions .
The Answer then is full and clear unto the general Exception , viz. That the Apostle rejects our Legal , but not our Evangelical Righteousness ; For , 1. The Apostle rejects neither absolutely , but in comparison of Christ , and with respect to the special end of Justification before God or a Righteousness in his sight . 2. In that sense he rejects all our own Righteousness , but our Evangelical Righteousness , in the sense pleaded for , is our own inherent in us , performed by us . 3. Our Legal and Evangelical , in the sense pleaded for , is the same — 4. The Apostle rejects , in this case , all the Works of Righteousness that we have done , Tit. 3.5 . but our Evangelical Righteousness consists in the Works of Righteousness , which we do . 5. He disclaims all that is our own . —
See more in the Treatise of Justification , 535.
Richard
Vines
Rich.
Vines
,
Phil.
After the Apostle had in the beginning of this Church fortified the Christian Philippians with a Caveat against such as did yet stand upon and pretend their Circumcision , Christ a Christian 's only Gain , by Rich. Vines , sometime Master of Pembrook-hall , Cambridge . and their Jewish Prerogatives , in opposition to Christ : after this , he gives a threefold account of himself , 1. He sheweth what account he had of himself in respect of those Priviledges that others did insist upon , &c. V. 4. p. 1. 2. He shews what account he had of himself , when Christ was discovered to him , &c. 3. He sheweth what account he had of himself , in respect of perfection , V. 12 , &c. p. 4 , 5 , 6.
V. 8. p. 19. You have heard what reckoning the Apostle had of his own Righteousness in his unregenerate state , and upon the discovery of Christ unto him , he came to a loss of all that which before he counted gain : Now , in this Verse , he goes on to shew you what account he had still of Christ , and of all things besides Christ , after some strength , and experience he had of Christ ; yea , doubtless , any more than so ? Yea , and more than that , I account them still ; it is a rhetorical Speech , wherein the Apostle riseth higher in his expression with greater overflow of affection , verifying all things besides Christ as loss and dung ; he repeats it three times over , ( a note of affection ) I count all things loss , I have suffered the loss , I account them but dung , and then it is for Christ , and that Christ who is my Lord . Suppose the Apostle had been thus spoken to ; 't is true , you forsook all your former Gains , and you professed all should go for Christ ; your self , your Wealth , your Zeal , your Righteousness in the Law , you valued all as nothing , while Christ was new and fresh in your memory , and before you had tasted of his Yoak and Cross . But what say you now , Paul ? now you have been beaten with Rods , stoned , Shipwrackt , &c. 2 Cor. 11.15 . What now Paul , are you of the same mind still ? is not your Courage cooled ? Nay , doubless , ( saith Paul ) I did , and I do , I am not changed , I do account all things , I reserve not one thing to lye between me and Christ ; not my good Works , not any thing within me , nor without me , that I value or esteem ; my Righteousness , my Obedience to the Law , my Fasting , my Scourging , I count them but Loss and Dung for Christ , &c. — p. 19 , 20.
Doct. 4. That gracious Duties and Performances of a Man in the state of Grace , are to be disclaimed in the matter of his Justification , or his Righteousness before God — p. 44. —
V. 1. The Papists will not hear this Doctrin ; for tho' , with much ado , they will quit their good Works , that are done in an unregenerate state without and before Faith ; yet those Works of a regenerate Man , that are besprinkled with the Blood of Christ , [ Here 's your Doctrin , Mr. Neonomian ] they will have them come in for their Justification : for thus they say Christ merits for us , that we may merit for ourselves ; that Christ is our Saviour , by making us our own Saviours ; Christ is our justifier , by making us justifie ourselves ; he giveth us Mony , and we lay it down , what is this ? It is to keep up good Duties , ( say they and you ) which otherwise would fall to the ground ; whereas the true Spring and Whetstone of Obedience to God , is Faith and Love , and Thankfulness upon the apprehension of the Pardon of our Sins : let a Man have Christ for his Righteousness , and let a Man be ungodly if he can ; the love of Christ constraineth us , &c. — p. 44 , 45 , 46.
— This Phrase of Speech , All things Loss and but Dung ; mine own Righteousness both before and after Grace ; I count all to be but Dung , that I may win Christ — There is the Faith of Adventure , and the Faith of Assurance — p. 129.
Proof of Doctrin . 'T is for the gaining of Christ , that a Christian counteth all things in the World as Dung , and suffereth the loss of all things .
It 's a strange trade , that a Man must lose to gain ; he must be a Beggar and Bankrupt , that he may be rich ; he must be nothing , that he may have Christ — Yea , his Works after Grace received ; all that I did know , and all that I do know still , I do count them but as Dung , that I may win Christ — p. 126.
— There is nothing can be done in a Man , that proveth him to be out of Wrath any farther than it proveth him to be in Christ . In this Argument lyes all the strength that Christ is yours , and that you are Christs ; what other Arguments otherwise you have , that will not prove this Point , are all but Fallacies , and your Hopes are but Ropes of Sand. Dress up yourselves in the best Attire you have — Vertue , Civility , Learning , Excellent Parts , let them paint over the rotten Face of corrupt Nature never so curiously , will all this prove , that you shall be saved ? — The Apostle counteth all this but Stuff and Lumber , Trash , Loss and Dung for Christ : Can you climb Heaven by any Ladder of Nature's erecting ? What Ladder reacheth to Heaven , but Jacob's Ladder ? which was a Type of Christ ? p. 147.
Let me come to the Graces of God's Spirit : They prove , that you are out of the state of Wrath , that you shall be saved ; but how do they prove it ? Not as the causes thereof : doth your Grace , that is in you , satisfie the Justice of God , and redeem you from the Curse , and pay the Ransom ? Is it your Title for Salvation ? Do you pretend to have him upon the Worth of your Graces ? Like a Man that 's questioned about his Land , goes about to prove the worth of the Land by the wax with which [ his Deeds ] are sealed , — the Seal is more than the Wax — therefore the Apostle saith , not only we are translated , but hereby we know we are translated . Now how doth Grace signifie to you , that you are out of Wrath ? As it evidences you to be in Christ , and so the Sign bringeth you to the Cause . — If they prove but unto you the Work of Grace in your Heart , and that you are in Christ , you need ask them no more , they have done enough , they have setled you upon a sure ground — The least Dram of Grace is worth a 1000 Tun of such kind of stuff of Moral Righteousness , which may be in you and not prove you to be in Christ : A little Seal is worth a Cart-load of Wax , because it sealeth more to me than the Wax is worth ; so the least Dram of Grace , wrought in a Man that is in Jesus Christ , is worth a World of Moral Duties , because it sealeth Evidences , Pardon of Sin , Favour with God ; therefore examine yourselves that you take not a Human-Faith for a Saving-Faith , &c. — p. 148 , 149 , 150.
V. 8 , 9. That I may be s●und in him , that I may know him . In these two Expressions is comprized that which he calls the gaining of Christ : To be found in Christ , that he referreth to Justification , or the making a Sinner righteous before God ; therefore he saith , not having mine own Righteousness , but the Righteousness of God , which is the Faith of Christ . To know Christ , referreth to Sanctification , as it is expressed in three things ; The Power of his Resurrection , the Fellowship of his Sufferings , Conformity to his Death , — p. 151 , 152.
— That I may be found in him , &c.
In this Verse you have two great things expressed ; Union with Christ , that I may be found in him ; Righteousness with God , having the Righteousness of God . There is a distribution of Righteousness into two sorts , Legal , Evangelical .
These two sorts are first described what they are ; Legal , mine own Righteousness , which is of the Law ; Evangelical , the Righteousness of God , which is by the Faith of Christ . 2. Being described , they are opposed the one to the other ; the one is of the Law , the other is by the Faith of Christ ; they are set contrary , because they cannot be had together . 3. There is a disclaim of the one , not having my own righteousness , which is of the Law ; and an adherence to the other , the righteousness of God by Faith in Christ .
Doct. 1. In the gaining or having of Christ , the first thing is Union ; this word in Christ notes Union , as 2 Pet. 3.14 . Be diligent , that ye may be found in him , p. 156 , 157. — Union must be before Communion ; Christ is a great Mystery ; Christ and his People are all like one great Tree , he is the Stock and Root , and they are the Twigs , planted in that great Stock ; and they two live like one great Body , as the Head and Members ; they are alike , as Man and Wife are one flesh , so Christ and his People are one Spirit ; as Man and Wife are one Person in Law , so are Christ and all that are in him ; they cannot be cast into Hell , because the Sentence must light upon Christ , before it falleth upon them .
That
the
state
of
Men
in
this
Life
is
not
eternally
decided
,
but
they
are
in
a
State-Tryal
,
as
Subjects
in
Tryal
for
Eternity
?
R. Vines , I come to the 2d thing in the words , the distribution of Righteousness into Legal and Evangelical .
Doct. There are two sorts of Righteousness , Legal and Evangelical , the one of the Law , the other of the Gospel ; for that which we call Righteousness with God , is the same which we call Gospel or Evangelical Righteousness , which is plain , Rom. 1.17 .
Now do not stumble at this , do not think I mean ( as you do Mr. Neonom . ) that there are two sorts of Righteousnesses which a Sinner may be justified by , For by one Righteousness we are justified with God , Rom. 5.18 . But when I say there are two sorts , it is to be understood thus ; there are but two sorts of Righteousnesses by which Life at any time hath been attained , there never was a third Righteousness whereby a Man should be Righteous with God , ever propounded to Man standing or falling : ( Where 's your subordinate Righteousness now ? ) There are , there have been , there can be no more ; the own is his own , the other is that which is called the Righteousness of God .
Now to describe these two sorts of Righteousness , see Rom. 1.17 . Rom. 10.10 , 11.
These two , doing and believing , are the Characteristical Words that describe these two sorts of Righteousnesses , of the Law and of the Gospel . The Righteousness of the Law is only for the perfect Man that never sinned , because it must be doing .
I
could
shew
there
's
no
one
saving
Benefit
granted
to
a
Sinner
,
but
upon
Supposition
of
his
doing
,
Mr. R. Vines , But I tell you , the Righteousness of the Gospel is for a Sinner , a Sinner overwhelmed and overspread with Sins .
Mr. R. V. The Righteousness of the Law is an exact compliance with the Law of God in every Tittle ; the Righteousness of the Gospel , is the Righteousness of another , the Righteousness of God in him ; of another , in another , 2 Cor. 5. last .
Now take this for a Rule , What Righteousness soever it be that justifieth a Man with God it must be perfect , whether it be a Righteousness of the Law or the Gospel : Again , it must be his own . Now that it is our own , it is not meant as if the Gospel Righteousness was not ours ; tho' it be not our own originally , yet it must be ours derivatively from Christ ; it is not our own , being in us , but it is ours by Imputation , imputed or accounted to us ; it is not our own by Works , but it is ours by Faith ; it is not our own of our selves , but it s ours of God .
Hold
,
not
too
much
of
that
Doctrin
;
you
make
us
to
be
as
Righteous
as
Christ
:
This
Doctrin
of
imputing
the
very
Righteousness
of
Christ
to
us
,
I
cannot
down
with
;
it
's
Christ's
Righteousness
,
but
it
cannot
become
ours
but
in
the
effect
.
Mr. R. V. But I say the Righteousness we stand upon must be perfect , and it must be ours ; legal Righteousness is perfect , if a Man fall by one Sin , whether in doing or misdoing the Ladder is broken . — On the other side , the Righteousness of Christ , it is perfect ; if it be not perfect , it cannot be Righteousness ; 't is made a Sinners by Imputation , by Faith in Christ , p. 162 , 163.
My
whole
Book
is
to
prove
this
Man's
Doctrin
to
be
false
.
Mr. R. V. Come on then Mr. Reonom . I will come to the Demonstration , That there are but two sorts of Righteousnesses , and by this Point I must drive you and every Man up into a corner ; for a Man must be brought to a choice of one of them , and if he standeth upon one of them , which is by the Law he falleth , the Point will drive you to a necessity of Christ and Faith . Now that there are but two , will appear thus ; The Righteousness of the Law , and the Righteousness of God , are described , named , distinguished , Rom. 10.6 , 7 , 8 , 9. and Chap. 11.3 . Now , mark , in Scripture you find these Phrases and Expressions ; Grace , free Grace , Christ or Redemption of Christ , the Promise or the Gospel , Faith , the Righteousness of God : you may find all these upon one File ranked together .
Ay , but I value one , if joined with a Duty and Benefit , before all those , according to my Logick .
Mr. R. V. On the other side you shall find the Law , Works , our own Righteousness , Debt , our Wages by Debt , Boasting and Glorying ; these make another File . There 's no third , all must come under one of these Files ; if it be one , it 's the Righteousness of God by Faith of Christ ; if it be the other , it 's the Righteousness of the Law by our own Works : By this 't is plain that there are but two sorts of Righteousness . And , consider , the two Adams were certainly but two common Roots , and the foundation of two Covenants , the Covenant of Works , and the Covenant of Grace .
Stay
there
,
I
deny
all
that
Doctrin
.
Mr. R. Vines , But I 'll go on ; The Adams being two , consequently the Covenants are two , and consequently the Righteousnesses are of two sorts , and no more , p. 164 , 165 , 166. You confound Law and Gospel ; learn the difference between Law and Gospel ( it is of the greatest Consequence ) most useful to the Conscience of Man in the World , to the settlement of an Estate in regard of Life and Salvation to his Soul ; Law promiseth Life and Salvation to the Doer , upon condition of perfect and perpetual Obedience . — The Gospel freely promiseth Justification to every one that believeth in Christ .
But
this
believing
is
doing
Mr. R. V. This Gospel Righteousness excludeth Works as any cause in the World , by which you should be justified with God . — Many will be looking for good Tidings from the Law , which is only brought to you , as the Olive-leaf in the Mouth of the Gospel , p. 167 , 168.
Doct. These two sorts of Righteousnesses are inconsistent and opposite the one to the other , not having mine own , but having the Righteousness of God . — The Scripture is full of their Oppositions and Contrarieties ; for if you mark , it 's said to be of the obedience of one by which we are made Righteous , not the obedience of two , viz. mine own and Christ's together , but one directly ; see Rom. 5.21 . And do you see every where a plain Opposition between Faith and Works , the Law and Faith , Works and Grace ? Doth there not come a But , Rom. 10.5 . Gal. 3.12 , 16. chap. 5.4 . Rom. 9.31 , 32. See how they are opposed .
1. It is excluded as Matter of our Righteousness with God ; for that which is the Matter of our Righteousness with God is the Obedience of Christ : Now to bring your own Righteousness into this place , as the Matter of your Righteousness with God , is to mingle your Obedience with Christ's : So it 's not the Obedience of one but the Obedience of two .
2. It 's excluded as the Motive to move God ; if you bring your own Righteousness into this place , you mingle it with free Grace , Rom. 3.24 . if you make it any Motive you must bring it into the place of Jesus Christ .
3. It 's excluded as the Instrument which should receive the Righteousness of God ; if you bring it into this , then you bring it into the place of Faith ; for Faith is only the Hand that taketh hold of the Gospel Righteousness ; therefore , he saith , the Righteousness of God which is by the Faith of Jesus Christ : Now if there be no room for these three , it followeth 't is thrust out a Doors , pag. 171 , 172.
Then
you
may
thrust
me
and
my
Book
both
out
of
Doors
,
for
it
hath
been
my
Design
wholly
throughout
my
Book
to
establish
this
Righteousness
of
our
own
these
three
ways
.
To
join
it
with
the
Righteousness
of
Christ
in
Justification
,
under
the
Name
of
subordinate
Righteousness
,
and
a
Condition
,
To
foist
it
into
the
Grace
of
God
as
a
Motive
under
the
Name
of
Meetness
.
To
give
it
the
same
place
and
nature
in
Justification
,
as
Faith
,
in
that
I
make
Faith
to
justifie
as
its
doing
,
and
as
a
working
Condition
.
Mr. R. V. Out of this Description we shall take up four Points .
1. They that are in Christ have Righteousness with God ; there 's an Emphasis in the words , they that are in Christ have the Righteousness , the only Righteousness , &c. The Papists say , We have Righteousness by Works ; we say we have it by Imputation , yet they that have this Righteousness by Imputation , have it truly , and they are made Righteous by it , pag. 176. They have this Righteousness with God ; mark , they have that which sets them right with God , into a state of favour and acceptation , that which dischargeth all Guilt and Condemnation : They have that which freeth them from every Charge , every Endictment , every Sentence of the Law of God ; they have that which setteth them into Friendship and Peace with God , that which entitleth them to Eternal Life and Heaven : They have that , which altho' it doth not take away the being of Sin , yet it setteth them as free from Hell as Adam in Innocency , and setteth them upon a sure Centre ; that Faith wherein we stand , outspeaks Adam , even Adam in his first Integrity , p. 176.
2dly , This Righteousness which they have in Christ is the Righteousness of God ; this is a Phrase frequent with the Apostle Paul , and is almost peculiar to him . Now , mark , that Righteousness whereby a poor Sinner is made Righteous with God is the Righteousness of God , i. e. of a Person who is God , Jer. 33.16 . Not his essential Righteousness , it 's only that Righteousness which is from God ; that which God imputeth to us , that which he hath provided , appointed and approved to be a satisfaction to his Justice ; that 's the Righteousness of God which God hath made to be so to us , and that is Christ , 1 Cor. 1.30 . p. 180
3dly , This Righteousness of God is by Faith ; God hath appointed this humble Grace of Faith to be in the hand of the Receiver , which taketh hold of this Righteousness of God . But now you must consider this Faith not [ as Mr. Neonomian doth ] as a Habit or Quality , but consider it in the Office it hath , as it is an Instrument taking hold of Jesus Christ : Not , I say , as a habit for the worthiness of Faith it self ; for tho' it be said , by Faith , it is not said , for Faith ; by it as an Instrument of God , for hereby you come to the Promises , and to Christ ; closing with Christ by Faith you are made the Righteousness of God in him . It is a self-denying Faith that casteth out Pride , and Self , and Works , and cometh naked and poor to the rich Promises of Christ , and there hanged , taketh hold and claspeth fast .
4. This Faith by which you have the Righteousness of God is the Faith of Christ , or ( which is all one ) of the which Promises hold forth Christ , they are the object of this Faith by which you have the Righteousness of God ; it 's true , the object of Faith is the whole Word of God , and that doth not justifie because it works Faith : the Eye seeth other things besides the brazen Serpent , but as it healeth it looketh to the brazen Serpent only , &c. p. 185.
Now I come to the description of the other sort of Righteousness .
1. There is a Righteousness called our own , which is of the Law . 2. Our own Righteousness which is of the Law is to be utterly disclaimed , our own in opposition to the Righteousness of God which is by Faith in Christ : As the Righteousness of God is the very same with that which is by the Faith of Christ , for they are all one ; so our own Righteousness is that which is of the Law . Now that there is a Righteousness which is called our own , is evident from Rom. 10.3 . to open the Righteousness of the Law .
1. The Righteousness of the Law is nothing else but a conformity to the Law . See Ezek. 18.5 . Gal. 3.12 . Rom. 2.17 . the Duties which is the Matter must be done with all the Mind and Strength , and all the Soul . —
2. What is meant by our own Righteousness ? It is that whereby we walk in some conformity to the Law of God ; and if you will have Works done from a natural Principle or Power by the strength of moral Vertues , by Men out of Christ , this is indeed within ourselves , and this is our own Righteousness , like that the Apostle calleth his Gain before he knew Christ .
But then for holy Duties or Works that are performed , which flow from a Principle of renewing Grace , this ( say the Papists ) is not our own Righteousness . For the clearing this Point : All your Works that flow from sanctifying Graces , in conformity to the Law of God , all these come under the Name of our own Righteousness , not because it is of our selves efficiently , but it is ours subjectively inherent in us . As Adam's Righteousness , his own , though it came from an inward Holiness and Righteousness given him of God . — Are not the Fruits of the Spirit , as Love , Joy , Temperance , are they not our own ? They are our own or Gods ; if our own , then I have the Point ; if the Righteousness of God , then you are justified by the Fruits of the Spirit , and not by the Righteousness of Christ imputed , which is the greatest Error in Divinity . If the Apostle in this Text had said , Not my own Righteousness , but the Righteousness of God which is by Repentance , Love , Hope , the fear of God , holy Duties , then the Apostle had carried it clear against us ; but he brings nothing that we have to join in concurrence to the Righteousness of God and Christ , but only Faith ; therefore , the Apostle leaves all our inherent Graces and the Works that issued from them in this Text , to come under the Name of our own Righteousness . As the Sin of the first Adam that was personally in Guilt was likewise ours , so the Righteousness of God is subjectively in Christ , and by Imputation ours . Consider , then , all those Works that proceed from sanctifying Grace in you in order to conformity to the Law of God , they may all come under this Name and Notion of my own Righteousness , p. 190 , 191 , 192.
Doct. 2. Our own Righteousness is utterly to be disclaimed , that we may be justified by the Righteousness of God . Mark the Scripture , Rom. 3.21 . ch. 4.6 . Christ pulleth down the Righteousness of your selves , which had the Chair before ; the Servant must not sit in the King's Chair : So Grace , tho' it be that whereby you may walk serviceable to God , yet you must not set it in the place of Jesus Christ . — Yet the Apostle would not be without Holiness , Sanctification and Obedience . One in Christ hath Vertue , Holiness , &c. but how ? as serviceable Graces to walk with God , not as his Righteousness with God ; when the Sun shineth the Moon is put out , not out of her Orb or Course , but ( as I may say ) from her Rul . So the Righteousness of God when you come to be justified by Faith , doth not abolish Holiness and Sanctification ( for they are and must be there together ) but the setting up Obedience in the place of Christ's Righteousness , as a Cypher , is pull'd down from the place of Pounds . How doth that Apostle say , Not having mine own Righteousness ? I answer , not having it as my Righteousness with God , then I should put mine own in the place of Christ , not having it as concurrent with Christ . — That would make my Righteousness Co-partner with him , not having it as a Motive to move him , then I should put my Righteousness in the place of free Grace ; not having it as the Instrument whereby I take Christ ; no , for then I should put other Graces in the place of Faith . — Well then , in a word , having Holiness or Righteousness as a stock to trade with in the way of service to God , not having it as a means to buy my Soul out of Hell : So you see the difference , that still we have it , and yet we have it not .
But why is our own Righteousness , that is inherent in us , to be disclaimed ?
1. Because it is a way impossible for a Sinner to go to Heaven by , or to be Righteous by ; that Ladder is too short , tho' it seem long enough to you that have some Fragments of the Law .
2. Not having it , why ? Because there is another Righteousness ( and not this ) which is called the Righteousness of God : There is another Adam , and that Adam hath another Righteousness for all to believe in , a Gospel Righteousness which is not of the Law . There is another Covenant God hath appointed whereby a Sinner must be just ; now because there is another , not this .
3. Because one of these voids the other ; if I have the Righteousness of God , then mine own is void ; if mine own , then the Righteousness of God is void : As the Apostle saith of Grace , if Works , not Grace ; and if Grace , not Works p. 192 , 193 , 194 , 195.
This
Gentleman
is
much
mistaken
,
and
I
could
shew
where
his
Mistakes
lies
.
— Quid ? Rectum dignoscere curbo ?
I
believe
him
an
able
Man
,
and
that
sometimes
he
was
of
my
Judgment
,
because
Mr.
dedicated
his
Aphorisms
to
him
,
and
acknowledged
that
he
was
a
fit
Censor
of
his
Doctrin
.
R.
Vines
Have
this
Error
further
to
charge
upon
Mr.
Gospel
Preaching
Is
to
teach
Men
that
they
were
as
much
pardoned
and
as
acceptable
to
God
always
,
as
when
they
were
Regenerate
;
and
while
they
are
Vngodly
they
had
the
same
Interest
in
God
and
Christ
,
as
when
they
believe
;
neither
can
Sin
any
way
hinder
their
Salvation
or
their
Peacc
;
nor
have
they
any
thing
to
do
further
either
of
them
,
Christ
having
done
all
for
them
,
before
any
holy
qualification
or
endeavour
.
The
more
Light
and
Glory
of
the
Gospel
shineth
in
the
true
Intention
of
God
to
his
People
,
the
more
should
they
have
Joy
and
Gladness
;
why
may
not
then
a
Believer
say
,
The
Lord
hath
been
bountiful
to
me
,
God
hath
done
every
thing
in
Christ
,
and
taken
away
all
things
that
can
disturb
my
Peace
and
Comfort
?
&
c
Object . You will say , you know many of the People of the Lord Jesus , that walk sadly and disconsolately , not having this joy and gladness . I answer , There is nothing hinders the Joy of God's People , but their Sins : those , as they conceive , stand as a separation betwixt God and them : Oh they stand as a cooling Card in all their Joys and Mirth . But when they return to Zion , they shall rejoice , in that they see that the Blood of Jesus Christ , the Son of God , hath taken away all their Sins , the Scape-goat having carried them away into the Land of Forgetfulness , in that they see that all their Transgressions are blotted out as a Cloud , &c. When they shall come by the sight of the Glory of the Gospel , and the Light thereof , to behold this state , that Christ hath brought them into , then all matter of Sorrow and Sighing shall fly away , and the bitterness of it shall be taken away ; and then that which was the occasion of that bitterness shall vanish too .
I do not say , that he is no Believer , that hath not this perfectly ; far be it from me , so to say ; there are , that are Believers , that are weak in Faith , and there are Believers strong in Faith ; the more the Light of the glorious Gospel shines , &c.
The
Lord
hath
dealt
bountifully
with
me
,
Here
is
first
Deliverance
,
and
then
Service
is
the
Fruit
of
this
Deliverance
,
not
Deliverance
the
Fruit
of
Service
:
The
Tenor
of
the
Law
runs
thus
,
First
do
,
and
then
live
:
The
Gospel
saith
,
First
live
,
and
then
do
;
do
not
think
God
gives
Christ
upon
condition
.
Do
,
and
thou
shalt
live
?
Do
,
and
thou
shalt
live
?
Walk
,
and
thou
shalt
live
?
Whoever
liveth
and
believeth
in
me
,
shall
never
die
.
The
Freeman
of
Christ
hath
this
freedom
,
Christ
doth
all
his
Work
for
him
,
as
well
as
in
him
,
Christ
doth
all
for
them
,
that
God
requires
to
be
done
.
But , Obj. Doth not this take off Men from all manner of Obedience , and all manner of Holiness ? A. It takes them off from those ends that they aim at in their Obedience , viz. the end for which Christ's Obedience served , viz. our standing Righteousness ; as it concerns us in point of Justification , Consolation and Salvation . We have our Peace , we have our Salvation only by the Righteousness Christ hath done for us ; but this doth hot take away our Obedience nor Services in respect of those ends for which such Services are required of Believers , to glorifie God , to evidence our thankfulness , to profit Men , as Ordinances to meet God in , to make good what he hath promised ; so far we are called out to Services , and walking uprightly , exactly , strictly , according to the good pleasure of God ; and in regard of such ends of Services , there is a gracious Freedom that the Freemen of Christ have by Christ , i. e. so far forth as Services and Obedience are expected at a Freeman's hands , there is Christ by his Spirit , present with such persons , to help them in all such kind of Services ; so that they become strong in the Lord , and the Power of his Might , to do the Will of God . Mark what the Apostle speaks , I am able to do all things through Christ strengthening me : of my self I am able to do nothing , but in Christ , and through Christ , that strengtheneth me , I am able to do all things , &c. There 's much more to this purpose . Now judge whether here 's any ground for his Accusation . Dr. C. p. 126.
Man
will
be
mincing
of
this
Truth
,
and
tell
you
,
if
you
walk
close
to
God
,
and
if
you
refrain
from
sin
,
especially
from
gross
sins
,
God
will
love
you
,
and
then
you
may
apply
these
and
these
Promises
unto
your self
:
but
God
speaks
plainly
,
before
they
had
done
good
or
evil
,
Jacob
the
Grace
of
God
is
passed
over
to
Men
,
as
they
are
ungodly
,
This
is
the
Grace
of
God
revealed
;
he
hath
exhibited
it
freely
to
Men
:
Hath
the
Lord
given
us
Commission
to
Preach
this
Gosp●l
?
In my Discourse from 1 John 2.1 , 2. this Objection is answered , p. 557. viz. There are many admire and adore the Doctrin of the Free-Grace of God ; and yet are notoriously known to live in all manner of Lewdness and Licentiousness , and upon this ground , Because their Sins are laid on Christ . The Sum of the answer is , I confess I never knew any such Monsters , &c. There are many taxed for such ; but I cannot say any thing to the truth of this Charge by mine own experience , &c. But it may be there are such , and Paul speaks of such in his time , &c. But if there be such , I must tell you they are the greatest Monsters upon the face of the Earth , &c. And I dare boldly say they are the greatest enemies to Free-Grace , and that open Drunkards , Harlots , and Murderers , come infinitely short of them in Abominations , &c. But admit this , that the Grace of God hath been abused ; hath not the whole Scripture been abused , Law and Gospel ? Is not Christ set for the fall and rising of many in Israel ? Is he not a Rock of Offence ? But in the mean time shall the Children want their Bread , because the Dogs catch at it , & c ? Shall not the Gospel be preached , because some abuse it ?
Obj. But you will say , it may be done with caution and limitation . A. But let us not be more wary and cautions than God would have us to be , to put mixtures of Mens doings to the obtaining the Grace of God , while the Lord himself doth pour out his Grace to Men simply for his own sake , without consideration of any thing in them — Men will be mincing this Truth , &c. Then follows what you rehearse .
Paul
,
Phil.
He
talks
of
Justification
and
Vnion
to
Christ
before
Faith
,
And these are my words concerning such Preachers : They ought rather , after the Example of the Apostle , to excite them to these good Works , because they are already freed from Wrath. Certainly this that I have delivered proves this sufficiently , that the appearing of the Grace of God doth teach Men to do the Will of God effectually ; the Love of God constrains the Faithful , and not the Fear of Wrath. But to conclude , Do not mistake me , in the mean while , I have no thoughts as if Wrath and Vengeance were not to be preached and made known even to Believers ; yea , Beloved , Wrath and Vengeance is to be made known to them , and that as the deserts of Sin , and as the means to keep Men from Sin ; but not in that way Men do ordinarily think , I mean thus , Wrath and Vengeance are not to be revealed as if Believers were to fear them , or as if Believers should come under them . — But as Believers are secured and freed from them , that so they should fear to commit and fall into Sin , and not for fear of coming under Wrath , but out of Love , because God hath been so gracious to them , as to deliver them from the weight of so heavy Wrath and Displeasure , &c.
I
can't
be
Vngentele
neither
,
Mr.
you
know
me
better
than
to
think
so
;
but
I
have
one
only
humble
Request
to
make
to
you
and
this
Society
,
that
before
we
finally
part
,
you
will
hear
me
instruct
Mr.
in
the
right
way
of
Preaching
,
and
shew
him
the
true
difference
between
Gospel
and
Legal
Preaching
.
i.
e.
Antinomianism
,
Neonomianism
,
Pelagianism
,
Popery
,
Socianism
Will
you
accept
of
this
Executorship
?
And
more
than
that
,
there
are
certain
Divines
in
this
City
,
great
Friends
to
this
Society
,
that
have
excepted
against
his
Principles
as
highly
Therefore
,
take
it
as
your
own
by
Law
.
They say , that I should affirm , that if an elect Person should die a Whoremonger and Adulterer , &c. in all kind of Prophaneness , he shall be saved . — He appeals to his Hearers , whether ever they heard him Preach any such Doctrin ; and declares it a gross , notorious and groundless Slander . — And his following words are , I said before , and say again , That there is no elect Person , suppose him to be capable and come to years , shall die before he is called , i. e. before the Lord give Faith to this Person to believe , and in some measure frame him to walk by the Spirit according to the Rule of the Gospel .
That he should make Christ the real Blasphemer , Murderer , &c. and that he was so accounted of the Father .
That Christ is offered to Blasphemers , Murderers , and the worst of Sinners , that they remaining ignorant , unconvinced and resolved in their purpose to continue such , they may be assured they have a full Interest in Christ ; and this only by concluding in their own minds upon this offer that Christ is theirs .
as
it
were
Abborret
ab
auribus
vulgi
Thou
hast
cast
off
,
thou
hast
abhorred
,
thou
hast
been
wrath
with
thine
Anointed
.
Sign
sprevit
,
reprobavit
,
aspernatus
est
Thou
hast
deserted
,
thou
hast
abhorred
,
thou
hast
dealt
in
fury
of
wrath
with
thy
Messiah
Thine
Indignation
lieth
bor●
upon
me
,
and
thou
hast
vexed
me
with
all
thy
storms
.
Lord
,
why
abhorrest
thou
my
Soul
,
and
hidest
thy
Face
from
me
?
thy
wrathful
Displeasure
goeth
over
me
,
and
the
Fear
of
thee
hath
undone
me
.
In
the
Margin
,
he
qoutes
applied
to
Christ
by
Q. 152. What doth every Sin deserve at God's hands ?
A. 1. Every Sin , even the least , being against the Sovereignty , Goodness and Holiness of God , and against his righteous Law , deserveth his Wrath and Curse , both in this Life , and that which is to come , and cannot be expiated , but by the Blood of Christ .
2. Reconcile the second to Confess . c. 19. 5. The Moral-Law doth for ever bind all [ therefore its Sanction remains , if you know what Sancire is ] as well justified persons as others to the obedience thereof , and that not only in regard of the Matter contained in it , but also in respect of the Authority of God the Creator , who gave it ; neither doth God in the Gospel any way dissolve , but much strengthen this Obligation . Who is the Antinomian now ?
3. Reconcile the third , rotten , ill-worded Principle to the Assemb. c. 17. § . 2. The Perseverance of the Saints depends not upon their own Free-will , but upon the Immutability of the Decree of Election , flowing from the free and unchangeable Love of God the Father , upon the efficacy of the Merit and Intercession of Jesus Christ , the abiding of the Spirit , the Seed of God within them , and the Nature of the Covenant of Grace ; from all which , ariseth the certainty and infallibility thereof .
The
Spirit
of
the
Lord
is
upon
me
,
in
that
he
hath
anointed
me
hath
sent
me
to
Preach
the
Gospel
to
the
Poor
,
c.
3.
Pref.
p
Lib.
p.
England
,
Assemb.
Confes
Larg
.
Catech.
Assemb.
Confes
Large
Catech.
Short
Catech.
Assemb.
large
Catech.
Short
Chatech
He
that
believeth
shall
be
saved
,
Large
Catech.
Short
Catech.
Assemb.
large
Catech.
Short
Catech.
And
they
further
add
reverend
Divine
Minister
of
Christ
airy
,
imagined
Piece
of
Spirituality
,
drawn
over
corrupt
,
rotten
,
putrid
Flesh
,
an
angry
,
tumified
Piece
of
proud
Flesh
,
That
I
count
them
all
but
Loss
and
Dung
for
Christ
,
Daniel
Williams
A
Defence
viz.
Mr.
from
credible
Hands
,
informs
me
,
the
Assembly
of
Divines
,
desired
to
have
them
burnt
.
viz.
the
Doctor
's
Answer
was
not
so
much
to
the
purpose
,
therefore
omitted
.
viz.
Mr.
(
tho'
I
never
requested
it
)
in
my
House
declared
,
if
Mr.
and
three
more
had
subscribed
,
he
would
not
have
been
unwilling
to
do
it
;
and
he
desired
me
to
add
(
Congregational
)
to
the
Divines
in
and
about
this
City
,
who
forbear
to
subscribe
only
for
prudential
Considerations
,
which
I
refused
.
(
Congregational
it
was
not
to
truly
stated
He
told
Mr.
that
if
one
or
two
Passages
were
rectified
he
would
subscribe
my
Book
.
What
should
I
do
,
when
followed
daily
,
and
prest
to
it
?
We
don't
think
a
a
different
mode
of
Expression
should
be
cause
of
litigation
with
any
Person
,
provided
the
sound
Doctrin
be
preserved
;
but
if
this
Matter
be
a
little
more
seriously
weighed
,
it
will
easily
appear
,
it
's
not
a
Controversie
about
Method
,
but
under
the
Pretext
of
a
new
Method
,
a
new
Doctrin
is
introduced
.
—
Although
this
new
invented
Method
would
appear
most
accommodated
to
the
Ears
and
Humours
of
them
that
hear
it
,
yet
there
are
many
Absurdities
in
it
,
and
inextricable
Difficulties
,
therefore
long
ago
condemned
and
rejected
by
the
Churches
To
these
are
Annex'd
Dan.
Williams
That
the
first
Edition
only
of
Mr.
his
Book
,
was
made
use
of
in
the
foregoing
Treatise
.
S.
Crouch
Princes
Arms
Popes
head-alley
Tho.
Fox
J.
Owen
Rich.
Baxter
Rich.
Baxter
Edward
Reyner
The
Case
of
compelling
to
the
Holy
Sacrament
of
the
Lord's
Supper
,
vindicated
by
the
Rules
of
the
Gospel
.
W.
Marshall
H.
Barnard
or
his
Faith
was
not
true
.
you
need
not
as
a
sin
where
it
is
not
as
well
as
where
it
is
.
as
they
are
Elect.
or
many
of
them
in
that
he
in
and.
to
be
the
hand
of
the
Promises
which
we
can
rejoyce
insi●●●
o●
and
you
say
,
that
the
〈◊〉
their
congruity
the
Letter
deny
of
Christ
imputed
Te●●●e
state
sine
Com.
corde
elect
Is
it
reaso●●ble
this
name
He
hath
these
and
became
and
Assertor
The
Arminians