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Ri
:
Baxter
Aphorisms
of
Justification
Ipse fecit nos , & non ipsi nos . Ipsi nos justos & salvos fecit & non ipsi nos . August . de verbis Apostoli . Serm. 11.
God forbid that I should glory , save in the Cross of our Lord Jesus Christ . Gal. 6. 14.
M.
S.
T
:
Brewster
L
:
Chapman
to
contend
for
the
faith
,
which
was
once
delivered
to
the
Saints
.
The
present
freedome
of
beleevers
from
the
Curse
of
the
Law
,
and
their
free
justification
by
Faith
without
workes
,
yea
without
Faith
as
it
is
a
work
through
the
alone
satisfaction
of
Jesus
Christ
,
the
]
r.
this
spitted
]
r.
spittled
the
Reader
so
to
to
so
is
not
have
made
named
the
Lights
of
the
world
.
for
I
am
not
ashamed
of
the
Gospel
of
Christ
:
It
is
the
power
of
God
to
salvation
i.
e.
Part.
1.
p.
spoyled
with
Philosophy
and
vain
deceit
after
the
traditions
of
men
and
Rudiments
of
the
world
,
not
after
Christ
As
by
the
offence
of
one
judgement
came
upon
all
to
condemnation
:
so
by
the
Righteousness
of
one
came
upon
all
to
Justification
of
life
,
forsaken
your
first
Faith
to
me
a
small
thing
Si natura negat facit indignatio versum .
Ye
hypocrites
,
sowred
with
the
leaven
,
and
whose
doctrine
is
the
doctrine
of
hypocrisy
,
Ye
Serpents
,
a
Generation
of
Vipers
,
how
can
ye
escape
the
judgment
of
Hell
,
Wo
unto
you
,
wo
unto
you
Scribes
and
Pharisees
,
hypocrites
,
for
ye
shut
up
the
Kingdom
of
God
against
men
,
ye
neither
go
in
your selves
,
nor
suffer
them
that
would
to
enter
,
&c.
Children
of
hell
,
blind
guides
,
fools
and
blind
,
whited
Sepulchres
,
The
Publicans
are
justified
rather
then
you
,
enter
into
the
Kingdome
before
you
,
More
joy
is
in
Heaven
for
one
sinner
repenting
,
than
99
such
,
False
brethren
Subverters
of
souls
Grievous
Wolves
,
not
sparing
the
flocke
,
False
Apostles
,
deceitfull
workers
,
transforming
themselves
into
the
Apostles
of
Christ
,
Satans
Ministers
transformed
into
Ministers
of
Righteousness
,
as
Satan
transformed
himself
into
an
Angel
of
light
,
Doggs
,
evil
workers
,
the
Concision
,
Let
them
be
accursed
I
would
they
were
cut
off
,
Part
2.
Chap
enter
into
the
Kingdom
of
Christ
.
Tit.
3.
10
,
11.
Come
not
forth
to
helpe
the
Lord
against
the
mighty
,
there
not
a
cause
to
stand
forth
with
a
sling
and
a
smooth
stone
,
Israel
,
whose
grace
this
man
had
defied
?
to
sing
their
Hosannahs
,
and
out
of
the
mouths
of
babes
and
sucklings
ordained
praise
if
these
should
hold
their
peace
,
the
very
stones
should
cry
out
,
Terrae
filios
Truth
of
Truths
vel
prece
vel
pretio
Albus
an
ater
,
homo
sit
nescio
,
Grammaticus
Rhetor
Geometres
Cathedrall
Doctor
standing
and
understanding
i.
e.
transforms
himselfe
into
an
Angell
of
Light
:
No
marvaile
then
if
he
teach
his
Ministers
,
to
transforme
themselves
into
Apostles
of
Christ
,
and
Ministers
of
Righteousnesse
,
Scribes
and
Pharisees
Monks
and
Fryers
Paul
or
an
Angel
from
Heaven
preach
unto
you
another
Gospel
,
let
him
be
accursed
,
a
Najoth
in
Ramah
solemnly
professeth
before
God
,
that
it
is
no
affectation
of
singularity
that
drew
him
to
this
Judgement
;
at
other
times
falls
foul
with
the
Papists
,
no
advantage
is
to
be
given
to
the
Papists
in
this
Doctrine
of
Justification
,
Serpent
,
and
working
of
Satan
,
and
Deceivablenasse
of
unrighteousnesse
,
Man
of
sin
,
and
those
that
beare
his
marke
,
Luther
,
Calvin
Huguenots
,
Lutherans
,
Hereticks
i.
e.
things
which
eye
hath
not
seene
,
nor
eare
heard
,
neither
hath
it
entred
into
the
heart
,
but
are
revealed
onely
by
the
word
and
spirit
,
I●
not
here
wanting
that
trembling
at
Gods
word
,
Erasmus
,
Tom.
i
e.
Montanus
.
Erasmus
Vt
favit
Hieronimus
ingenio
Tertulliani
i.
e.
wash
the
utter
part
of
the
cup
and
platter
,
leaving
that
which
is
within
full
of
guilt
and
corruption
.
Gen.
2.
ult
procul
hinc
,
procul
ite
prophani
,
Celsus
&
Antipho
A
discourse
of
Justifying
Righteousness
Aphorisms
of
Justification
,
at
ita
ut
nihil
contra
Veram
Justitiam
[
vel
justificationem
]
dici
possit
hostilius
.
i.
e.
B.
Osorius
God
forbid
that
I
should
glory
in
any
thing
but
in
the
Crosse
of
Christ
,
or
should
determine
to
know
any
thing
save
Christ
and
him
crucified
.
Eye
hath
not
seen
,
nor
eare
heard
,
neither
hath
it
entred
into
the
heart
of
man
to
know
them
,
Vers.
14.
They
are
mysteries
hid
in
God
from
the
from
ages
and
generations
,
but
at
last
made
known
by
the
Spirit
in
the
preaching
of
the
Gospel
,
the
Principalities
and
powers
in
heavenly
places
,
i.
e.
Ephes.
13.
9
,
10.
Col.
the
very
Angels
desired
to
looke
into
them
,
by
inspiration
from
God
and
the
revelation
of
the
spirit
of
Christ
which
was
in
them
,
Thus
saith
the
Lord
,
The
Lord
of
Hosts
hath
said
it
,
the
holy
,
the
lofty
,
the
mighty
one
of
Isroel
hath
spoken
it
,
doctrine
to
be
that
which
his
Father
taught
him
,
which
he
had
seene
with
his
father
,
as
he
had
commandement
from
his
father
,
even
as
the
father
said
unto
him
,
as
he
heard
from
his
father
,
Joh.
8.
18.
Joh.
Blessed
be
thou
Simon
Barjonah
,
for
Flesh
and
Blood
hath
not
revealed
this
unto
thee
,
but
my
Father
which
is
in
heaven
,
No
man
can
come
to
me
except
the
Father
draw
him
.
It
is
written
,
they
shall
be
all
taught
of
God
:
Every
man
that
hath
heard
and
learned
of
the
Father
cometh
to
me
,
No
one
knoweth
the
Sonn
but
the
Father
;
neither
knoweth
any
man
the
Father
but
the
Sonn
,
and
he
to
whom
the
sonn
will
reveal
him
.
the
wise
and
prudent
and
revealed
to
babes
No
man
hath
seene
God
at
any
time
:
The
only
begotten
sonne
which
is
in
the
bosome
of
the
Father
hath
declared
him
,
No
man
hath
ascended
to
heaven
,
but
he
that
came
down
from
heaven
,
even
the
sonne
of
man
which
is
in
heaven
,
What
man
knoweth
the
things
of
a
man
,
save
the
spirit
of
man
which
is
in
him
.
Even
so
the
things
of
God
knoweth
no
man
but
the
spirit
of
God
,
chose
them
to
goe
forth
into
the
world
to
bring
forth
fruit
,
i.
e.
to
send
unto
them
the
Spirit
,
to
lead
them
into
all
truth
,
to
tarry
at
Hierusalem
untill
they
were
endued
with
this
power
from
on
high
,
Acts
2.
1
,
&c.
Apostleship
and
Ministry
of
the
New
Testament
,
without
communion
with
flesh
and
blood
,
Languages
the
wonderfull
things
of
God
,
i.
e.
Abundance
of
their
Revelations
laboured
more
abundandantly
then
they
all
.
fully
preached
the
Gospel
from
Hierusalem
in
the
regions
round
about
even
to
Illyricum
beleeved
nothing
,
nor
witnessed
or
taught
any
thing
,
save
what
is
written
in
the
law
of
Moses
and
the
Prophets
,
That
whatsoever
Churches
he
had
planted
,
were
built
by
him
upon
the
foundations
of
the
Apostles
and
Prophets
,
Jesus
Christ
himselfe
being
the
chiefe
corner-stone
,
i.
e.
but
babes
in
Christ
,
he
totally
abstained
from
the
words
of
mans
wisdome
,
that
their
faith
might
not
stand
in
the
wisdome
of
men
,
but
in
the
power
of
God
:
them
that
were
perfect
,
i.
e.
not
the
wisedome
of
this
world
,
i.
e.
Philosophers
and
Disputers
that
were
held
the
Princes
of
the
world
for
wisdome
,
but
the
mysterie
of
Christ
.
did
he
use
the
words
which
mans
wisedom
teacheth
,
i.
e.
in
the
words
which
the
holy
Ghost
teacheth
,
Christ
was
faithfull
in
his
house
the
Church
,
and
finished
the
worke
which
his
Father
had
given
him
to
do
,
were
stewards
of
God
to
be
found
faithfull
,
that
they
knew
nothing
by
themselves
to
accuse
themselves
of
falshood
or
neglect
,
That
they
kept
back
nothing
which
was
profitable
to
the
people
,
but
declared
to
them
the
whole
Counsell
of
God
,
therefore
were
pure
from
the
blood
of
all
men
:
They
became
vain
in
their
imaginations
and
their
foolish
heart
was
darkened
;
Professing
themselves
wise
,
they
became
fools
,
and
changed
the
glory
of
God
into
a
corruptible
image
,
The
preaching
of
the
Crosse
is
to
them
that
perish
,
foolishnesse
.
As
it
is
written
,
I
will
destroy
the
wisedom
of
the
wise
,
&
bring
to
nothing
the
understanding
of
the
prudent
.
Where
is
the
wise
?
where
is
the
Scribe
?
where
is
the
disputer
of
this
world
?
hath
not
God
made
foolish
the
wisedom
of
this
world
?
For
after
that
in
the
wisedom
of
God
,
the
world
by
wisedom
knew
not
God
,
it
pleased
God
by
the
foolishnesse
of
preaching
to
save
them
that
believe
,
Cor.
1.
18-21
,
&c.
Where
is
the
Scribe
?
where
the
Disputer
?
Hath
not
God
Beware
ye
be
not
spoiled
with
Philosophy
,
Col
tradition
,
after
the
Rudiments
of
the
world
,
after
Christ
burnt
their
bookes
of
curious
Arts
,
Jewes
,
Samaritans
,
Aegyptians
Devills
became
subject
to
them
,
and
Satan
fell
as
lightning
before
them
,
God
working
mightily
with
them
by
many
signes
and
wonders
to
make
their
Ministry
succesfull
.
that
spake
perverse
things
seeking
to
introduce
the
like
Clemens
Alexandrinus
Ecclesiasticall
Writers
It
is
not
lawfull
for
us
to
bring
in
any
thing
[
of
faith
or
worship
]
out
of
our
own
will
or
judgment
,
nor
to
admit
any
thing
what
another
hath
introduced
of
his
will
and
judgment
.
Apostolos
Domini
habemus
auctores
,
qui
nec
ipse
quicquam
ex
suo
i.
e.
this
[
Philosophy
]
is
the
matter
of
worldly
wisdome
:
a
rash
interpreter
of
the
nature
and
dispensations
of
God
,
from
it
Heresies
are
suborned
.
i.
e.
We
have
no
need
of
curiosity
after
Christ
,
nor
of
inquisitivenesse
after
the
Gospel
.
When
we
believe
[
viz.
wee
desire
nothing
beyond
believing
.
For
this
we
believe
first
,
that
there
is
not
[
viz.
any
thing
that
we
ought
to
believe
beyond
[
the
Gospel
of
Christ
.
he
that
is
not
sati●fied
with
the
Scripture
,
but
seekes
further
authority
from
reason
and
Philosophy
,
his
curious
inquisitivenesse
argues
him
either
not
to
believe
,
or
else
to
be
vain-glorious
in
seeking
after
the
praise
of
worldly
wisdom
,
therefore
annexeth
Whether
ohere
be
not
some
truths
to
be
found
in
philosophy
?
whether
a
Christian
may
not
in
some
case
make
use
of
it
in
his
disputations
?
i.
e.
Aufer
Haereticis
quae
cum
Ethnicis
Manichees
,
Arrians
Carolus
Magnus
Peter
Lombards
moralities
,
legalities
,
formalities
superstitions
,
idolatries
Luther
,
Zuinglius
the
Kingdom
of
heaven
suffered
violence
,
and
the
violent
tooke
it
by
force
,
i.
e.
It
was
the
Lords
time
,
and
he
would
so
have
it
.
Thom:
Aquinas
,
John
Duns
,
Scotus
,
spes
ultima
Romae
ruentis
Scripture
,
Scripture
John
Duns
a
Cap
ad
Pe
pag.
antepenult
Implicit
Faith
Bax. Who I hope do understand that to take upon trust from your teachers , what you cannot yet reach to see in its own evidence , is less absurd and more necessary than many do imagine .
Explicit
Faith
Implicite
Faith
I
hope
you
understand
I
hope
I
hope
you
understand
That
to
take
upon
the
trust
of
your
Teachers
,
what
you
cannot
yet
see
in
its
own
evidence
,
is
not
,
Implicit
Faith
their
unworthy
Teacher
i.
e.
is
lesse
absurd
and
more
necessary
then
many
imagin
.
less
absurd
and
more
necessary
than
some
imagin
.
less
absurd
and
more
necessary
,
than
some
imagine
Implicit
Faith
Yet
reach
to
see
in
its
own
Evidence
.
implicit
faith
be
in
the
number
of
those
,
the
greatest
part
whereof
is
uncapable
af
understanding
such
controverted
points
as
are
treated
of
in
his
book
.
Mat.
11.
25.
1
Cor.
John
Scotus
Aristotles
Metaphysicks
ad
unguem
Aristotle
,
Scotus
Be
not
ye
called
Masters
,
for
one
is
your
Master
,
even
Christ
,
q.
d.
If
Paul
or
an
Angell
from
heaven
preach
any
other
Gospel
to
you
,
let
him
be
accursed
Prove
all
things
,
hold
fast
that
which
is
good
,
Believe
not
every
Spirit
,
but
try
the
spirits
whether
they
be
of
God
:
For
many
false
Prophets
are
gone
forth
into
the
world
,
Prove
all
,
Try
all
My
sheep
hear
my
voyce
,
the
voyce
of
a
stranger
they
will
not
hear
,
for
they
know
not
,
i.
e.
They
are
built
upon
the
foundation
of
the
Prophets
and
Apostles
,
Jesus
Christ
being
the
head
corner-stone
,
grievous
wolves
,
speakers
of
perverse
things
,
i.
e.
seeke
to
draw
Disciples
after
them
,
i.
e.
tossed
to
and
fro
with
every
wind
of
doctrine
,
by
the
slight
of
men
,
and
cunning
craf●inesse
,
whereby
they
lay
in
wait
to
deceive
,
Christ
is
become
of
no
effect
to
you
,
ye
are
faln
from
grace
,
For
cursed
is
man
that
trusteth
in
man
,
and
maketh
flesh
his
arm
,
whose
heart
departeth
from
the
Lord
,
Francis
Bacon
Advancement
of
learning
i.
e.
Timothy
his
own
naturall
son
in
the
faith
own
and
naturall
sonn
of
these
sophisters
,
Costor
,
Pollux
unum
nôris
,
omnes
nôris
pag.
25
,
&c.
Bax. Jesus Christ , at the will of his Father , and upon his own will , being perfectly furnished for this work , with a Divine power and personall Rigteousness , first undertook , and afterward discharged this debt [ viz. mans debt to God ] by suffering what the Law did threaten , and the offender himself was unable to bear .
i.
e.
Bax. Here we are cast upon many and weighty and very difficult questions . 1 Whether Christ did discharge this debt by way of solution , or by way of satisfaction ? 2 Whether in his suffering and our escape , the threatning of the Law was executed , or dispensed with ? 3 And if dispensed with , how it can stand with the truth and justice of God ? 4 And whether sinners may thence be encouraged to conceive some hope of a relaxation of the threatnings in the Gospell ? 5 And whether the faithfull may not fear lest God may relax a promise as well as a threatning ? 6 And whether if the Law be relaxable , God might not have released his Sonn from the suffering , rather then to have put him to so great torment , and to have freely pardoned the offenders ? And p. 27. The resolving of the first question depends upon the resolving of two other questions , both great and difficult 1 What it was which the Law did threaten ? 2 What it was that Christ did suffer ? Various are the judgments of * * He means the Popish Doctors specially , for they with him are the Divines . Divines about the former , &c. 1 Whether Adams soule and body should have been annihilated and destroyed , so as to become in sensible ? 2 Or whether his soule should have been immediately separated from his body , as ours are by death , and so be the only sufferer of the pain ? 3 Or if so , whether there should have been any resurrection of the body , after any space of time , that so it might suffer as well as the soul ? 4 Or whether soul and body without separation should have gone down quick into hell , ar into any place or state of torment short of hell ? 5 Or whether both should have lived a cursed life on earth , through everlasting , in exclusion from Paradise , separation from Gods fav●ur and gracious presence , loss of his image , &c. 6 Or whether he should have lived such a miserable life for a season , and then be annihilated or destroyed ? 7 And if so , whether his misery on earth should have been more than men do now endure ? And the more importance are these questions of , because of some others that depend upon them : As 1. What death it was that Christ redeemed us from ? 2 And what death it is that perishing Infants dye , or that our guilt in the first transgression doth procure ? For it being a sinn against the first covenant only , will be punished with no other death than that which is threatned in that Covenant . And pag. 31. Besides it is needfull to know what life was the reward of that Covenant , that we might know what death was the penalty [ and this also comes into question about the reward ] whether ( if he had not fallen ) he should after a season have been translated into heaven without death , as Enoch and Elijah , or whether he should have lived for ever in this terrestriall Paradise without addition of further bliss to that which he had at his first Creation ? And as touching the death which Christ suffered , whether it were the same that was threatned to Adam ? Pa. 33. If we take the threatning at its full extent , as it expresseth not only the penalty , but also its proper subject and its circumstances , then it is undenyable that Christ did not suffer the same that was threatned . For the Law threatned the death of the offender , but Christ was not the offender . Adam should have suffered for ever , but so did not Christ . Adam did dye spiritually by being forsaken of God , in regard of holiness , as well as in regard of comfort , and so was deprived at least of the chief part of his image , so was not Chrst.
Yet [ neither is this certain that Christs death was not the same , &c. for ] It is disputable whether these two last were directly contained in threatning or not ? whether the threatning were not fully executed in Adams death , and the eternity of it were not accidentall , even a necessary consequent of Adams disability to overcome dea●h , and deliver himself , which God was not bound to do ? And whether the loss of Gods image were part of the death threatned , or rather the effect of our sin only , executed by our selves and not by God ? whether God did take away his image , or man did thrust it away ?
Bax. P. 29 , & 30. Much may be said , this seemeth , that is unlikely , one thing probable , another possible : But for a finall conclusion , p. 31. It is hard to conclude peremptorily [ any thing ] in so obscure a case .
Bax. I canclude then , that in regard of the proper penalty , Christ did suffer a pain and penalty of the same sort , and of equall weight with that threatned ; but yet because it was not in all respects the same , it was rather satisfaction than the payment of the proper debt , being such a payment as God might have chosen to accept .
B. The answer to this is plain in the Answer to the former , p. 35.
B. In regard of the meer weight of punishment considered as abstracted from person and duration , it was executed , [ and to avoid the mistake of the Printer , I conceive it should be ] not relaxed . Yet taking the threatning entirely as it was given out , and we must say [ viz. if we say after Mr. Baxter ] it was dispensed with , for mankind doth not suffer all that was threatned .
B. If the death threatned did consist in our present miseries , and temporall death only , then the answer must be recanted , &c.
B. If the threat be dispensed with , how it can stand with the truth and justice of God so to dispense with it ?
B. Concerning the justice of God the question is not difficult , and I shall say nothing to that .
B. The question is , how to reconcile this dispensation with Gods truth ? Here you must distinguish , 1. Betwixt the letter of the Law and the sense . 2. Betwixt the Law and the end of the Law . 3. Between a threat with exception , either expressed or reserved , and that which hath no exception . 4. Between a threatning which only expresseth the desert of the sinn , and what punishment is due , and so falleth under the will of precept ; and that which also intendeth the certain prediction of event , and so falleth under the will of purpose also .
Thou
shalt
dye
,
i.
e.
Thou
shalt
not
eat
of
the
tree
,
Thou
shalt
dye
the
death
Grotius
,
Socinus
,
Arminius
Most
High
God
i.
e.
It
is
not
for
them
Baxter
)
to
know
the
times
and
seasons
which
the
Father
hath
put
in
his
own
power
,
when
the
kingdom
should
be
restored
to
Israel
Elimas
the
sorcerer
,
who
being
full
of
subtlety
and
mischief
,
perverted
the
right
wayes
of
the
Lord
,
the
eloquent
Demosthenes
the
profound
and
learned
Mr.
high
thoughts
of
themselves
,
and
to
be
wise
to
sobriety
,
i.
e.
holy
Scripture
is
sufficient
and
able
to
make
men
wise
to
salvation
through
faith
which
is
in
Christ
Jesus
,
Sect.
2.
Cap.
1
p.
37.
preach
the
Gospel
to
the
poor
,
to
give
sight
to
the
blind
,
that
they
which
see
not
might
see
,
And
Paul
discended
low
nurslike
with
flattering
speech
unto
the
weak
as
to
babes
in
Christ
,
feeding
them
with
milk
are
the
light
of
the
world
this
light
into
darkness
,
how
great
will
be
the
darkness
to
destroy
and
bring
to
nothing
,
and
turn
it
into
foolishness
or
madness
,
i.
e.
falsely
called
science
prophane
and
vain
babling
,
have
erred
concerning
the
faith
,
B. Whether we are justified by Christs passive righteousness only , or also by his active ? p. 44.
Walker
,
pag.
ignorant
men
,
that
are
strong
revilers
,
and
weak
disputers
,
John
Goodwin
Whether
we
are
justified
by
Christs
passive
Righteousnesse
onely
,
or
also
by
his
active
?
Doctor
Martin
,
and
Doctor
Luther
,
B. Thes. 9. It was not the intent either of the Father or Son , that by this satisfaction the offenders should be immediately delivered from the whole curse of the Law , and freed from the evil which they had brought upon themselves , but some part must be executed upon the soul and body , and the creatures themselves , and remain upon them at the pleasure of Christ , Rev. 1. 18. 1 Cor. 15. 26.
B. The Questions that are here to be handled for the explication of this Position , are these . 1 Quest . Whether the Redeemed are immediately upon the price paid , delivered from any of the Curse of the Law ? if not from all ? Quest. 2. Whether the sufferings of the Elect before Conversion , are in execution of any part of the Curse of the Law ? 3 Whether the sufferings of Believers are from the Curse of the Law ? or onely afflictions of love , the Curse being taken off by Christ . 4 Whether it be not a wrong to the Redeemer , that the people whom he hath ransomed , are not immediately delivered ? 5 Whether it be any wrong to the Redeemed themselves ? 6 How long it will be , till all the curse be taken off the beleevers , and redemption have attained its full effect ?
B. To the first Question I answer . In this case the undertaking of satisfaction had the same immediate effect upon Adam , as the satisfaction it selfe upon us or for us . To determine what these are , were an excellent work ; it being one of the great●st and noblest Questions in our How pro●e● he that Adam and Eve were then existent , when Christ undertook ? controverted Divinity , what are the immediate effects of Christs death ? He that can rightly answer this is a Divine indeed , and by the help of this may expedite most other controversies about Redemption and Justification . In a word , the effects of Redemption undertaken , could not be upon a subject nor yet existent , and so no subject , though it might be for them None but Adam and Eve were then exist●nt , yet assoon as we do exist , we do receive benefit from it . The suspending of the rigorous execution of the sentence of the Law , is the most observable immediate effect of Christs death : which suspension is some kinde of deliverance from it . Of the other effects elswhere .
Whether
the
redeemed
are
immediately
upon
the
price
paid
delivered
from
any
of
the
curse
of
the
Law
,
if
not
from
all
?
Capiat
qui
capere
potis
est
Augustine
.
Posset
aliquis
dicere
In
the
sweat
of
thy
face
thou
shalt
eat
thy
bread
;
and
the
earth
shall
bring
forth
to
thee
bryars
and
thorns
,
P. 68. B. To the second Qu●stion . The Elect before Conversion do stand in the same relation to the Law and Curse , as other men , though they be differenced in Gods Decree . Eph. 2. 3 , 12.
Bax. To the third question . I confess we have here a knotty question ; The common judgment is , that Christ hath taken away the whole Curse ( though not the suffering ) by bearing it himself ; and now they are onely Afflictions of Love , and not punishments . I do not contradict this Doctrine , through affectation of singularity , the Lord knoweth ; but through constraint of judgment ; and that upon these grounds following .
1 It is undeniable that Christs taking the Curs upon himself did not wholly prevent the execution upon the offender . Ge. 3. 7 , 8 , 10 , 15 , 16 , 17 , 18 , 19.
2 It is evident from the event , seeing we feel part of the Curs fulfilled on us : we eat in labor and sweat ; the earth doth bring forth thorns and brayars ; women bring forth their children in sorrow ; our native pravity is the Curs upon our souls ; we are sick , weary , full of fears , sorrows and shame , and at last we dye and turn to dust .
3 The Scripture tells us that we all dye in Adam , ( even that death from which we must at the Resurrection be raised by Christ , ) 1 Co. 15. 21 , 22. And that death is the wages of sin . Ro. 6. 23. and that the sickness and weakness and death of the godly , is caused by their sins . 1 Co. 11. 30 , 31. And if so , then doubtles they are in execution of the Law , though not in full rigour .
4 It is manifest that our sufferings are in their own nature evils to us , and the sanctifying of them to us , taketh not away their naturall evil , but onely produceth by it , as by an occasion , a greater good : Doubtles so farr as it is an effect of sinn it is evill , and the effect of the Law also .
5 They are ascribed to Gods anger , as the moderating of them is ascribed to his l●ve . Psa. 30. 5. and a thousand places more .
6 They are called punishments in scripture , and therefore we may call them so . Lev. 26 41 , 43. Lam. 3. 39. & 4. 6 , 22. Ezras 9. 13. Hos. 4. 9. & 12. 2. Lev. 26. 18 , 24.
7 The very nature of affliction is to be a loving punishment , a naturall evil sanctified , and so to be mixt of evil and good , as it proceeds from mixt causes . Therefore to say that Christ hath taken away the Curs and evill , but not the sufferings , is a contradiction , becaus so farr as it is suffering it is to us evill and the execution of the Curs . What Reason can be given why God should not do us all that good without our sufferings which now he doth by them , if there were not sin and wrath and law in them ? Sure he could better us by easier means .
8 All those Scriptures and Reasons that are brought to the contrary , do prove no more but this , that our afflictions are not the Rigorous execution of the Law , that they are not wholly or chiefly in wrath ; but as the common love of God to the wicked is mixt with hatred in their sufferings , and the hatred prevaileth above the love ; so the sufferings of the godly proceed from a mixture of Love and Anger , and so have in them a mixture of good and evill ; But the Love overcometh the Anger , therefore the good is greater than the evill , and so death hath lost its sting , 1 Co. 15. 55 , 56. There is no unpardoned sin in it which shall procure further judgement , and so no hatred though there be anger .
9 The Scripture saith plainly that death is one of the enemies that is not yet overcome , but shall be last conquered . 1 Co. 15. 26. And of our corruption the case is plain .
10 The whole stream of scripture maketh Christ to have now the disposing of us and our sufferings , to have prevented the full execution of the Curse , and to manage that which lyeth on us to our advantage , and good ; but no where doth it affirm that he suddenly delivereth us .
i.
e.
Christ
hath
taken
away
the
whole
Curse
,
(
though
not
the
sufferings
)
by
bearing
it
himself
,
and
now
they
are
afflictions
of
love
and
not
punishments
.
Love
and
hatred
are
not
discernable
by
that
which
befalls
men
in
this
life
,
Eccle.
Gal.
3.
13
,
14.
Christ
hath
redeemed
us
from
the
Curse
of
the
law
,
being
made
a
Curse
for
us
,
that
the
blessing
of
Abraham
might
come
on
the
Gentiles
through
Jesus
Christ
,
that
we
might
receive
the
promise
of
the
Spirit
,
through
faith
.
being
made
a
curse
for
us
.
Rom.
8.
1.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
.
Rom.
6.
14.
Sin
shall
not
have
dominion
over
you
,
for
ye
are
not
under
the
Law
but
under
Grace
.
ver.
12.
It
shall
not
so
reign
that
they
should
obey
it
in
the
lusts
thereof
.
i.
e.
they
are
not
under
the
law
but
under
grace
.
Col.
2.
14.
That
Christ
hath
blotted
out
that
Hand-writing
of
ordinances
which
was
against
us
,
and
contrary
to
us
,
and
taken
it
away
,
nailing
it
to
his
Cross
.
will
be
mercifull
to
their
unrighteousness
,
and
their
sinns
and
their
iniquities
will
I
remember
no
more
,
Rom.
8.
15.
Ye
have
not
received
the
Spirit
of
bondage
again
to
fear
,
but
the
Spirit
of
Adoption
whereby
we
cry
Abba
,
Father
,
all
their
life
time
in
fear
:
forget
that
exhortation
which
speaketh
unto
us
as
to
children
;
My
son
,
despise
not
thou
the
chastening
of
the
Lord
,
neither
faint
when
thou
art
rebuked
of
him
.
For
whom
the
Lord
loveth
he
chasteneth
and
scourgeth
every
son
whom
he
receiveth
.
If
ye
endure
chastening
God
dealeth
with
you
as
with
sonnes
,
for
what
son
is
he
whom
he
chasteneth
not
?
But
if
ye
are
without
chastisement
,
whereof
all
are
partakers
,
ye
are
bastards
and
no
sonnes
.
that
they
may
not
be
condemned
with
the
world
,
whom
he
loveth
,
he
chasteneth
,
Against
these
there
is
no
law
,
Tryalls
,
fiery
tryalls
tryall
of
the
gold
Rejoycing
in
afflictions
Mat.
5.
11
,
12.
Col.
1.
24.
1
Pet.
Husbandman
of
his
Vineyard
the
Church
,
cast
away
the
fruitles
branches
i.
e.
when
they
pass
thorow
the
waters
,
to
be
with
them
,
and
thorow
the
Rivers
,
that
they
shall
not
overflow
them
,
when
they
walk
thorow
the
fire
,
they
shall
not
be
burnt
,
neither
shall
the
flame
kindle
upon
them
,
Ararim
Parthus
bibit
aut
Germania
Tigrim
.
Shee
shall
be
saved
by
childbearing
,
shee
continue
in
faith
and
charity
,
and
holines
with
sobriety
.
that
as
by
man
came
death
,
Adam
,
so
by
man
came
the
resurrection
For
as
in
Adam
all
dye
,
So
in
Christ
all
shall
be
made
alive
,
as
the
first
fruits
,
then
they
that
are
Christs
at
his
coming
.
Rom.
6.
23.
The
wages
of
sin
is
death
:
For
this
caus
many
of
you
are
sick
,
many
weak
,
many
sleep
.
Doubtles
so
far
as
it
is
the
effect
of
sin
,
it
is
evill
and
the
effect
of
the
Law
also
.
so
forgiveth
he
will
never
more
remember
them
.
The
very
nature
of
affliction
is
to
be
a
loving
punishment
,
a
naturall
evill
sanctified
,
and
so
to
be
mixed
of
evill
and
good
,
as
it
proceedeth
from
mixt
causes
.
&c.
Pharaoh
Therefore
to
say
that
Christ
hath
taken
away
the
Curse
and
evill
but
not
the
suffering
,
is
a
meer
contradiction
,
becaus
so
far
as
it
is
a
suffering
,
it
is
evill
to
us
and
the
execution
of
the
Curse
Christ
mourned
for
the
sins
of
Jerusalem
,
Paul
had
continuall
heavinesse
and
sorrow
in
heart
for
the
unbelief
of
Israel
,
Jeremy
had
his
soul
weeping
in
secret
,
and
his
eyes
running
down
with
teares
,
for
the
sin
and
afflictions
of
his
people
.
Terrae
filios
Death
hath
lost
his
sting
There
is
no
unpardoned
sin
in
it
.
The
last
enemy
that
shall
be
destroyed
is
death
then
our
faith
is
vain
having
loosed
or
dissolved
the
pains
of
Death
,
it
being
unpossible
he
should
be
held
by
it
.
He
ascended
on
high
,
leading
captivity
captive
,
Having
spoyled
principalities
,
and
powers
,
he
made
open
shew
of
them
,
triumphing
over
them
,
By
his
death
he
hath
destroyed
him
also
that
had
the
power
of
death
,
the
Devill
He
took
to
himself
part
of
our
flesh
and
blood
,
that
by
death
he
might
destroy
him
that
hath
the
power
of
death
,
the
Devill
,
and
deliver
them
who
through
fear
of
death
,
were
all
their
life-time
subject
to
bondage
,
corruptible
and
dreggish
put
on
immortall
and
spirituall
bodies
,
to
meet
with
Christ
in
the
day
of
Judgement
,
and
be
for
ever
with
him
,
The
last
Enemy
that
shall
be
destroyed
is
death
Christ
must
reign
till
he
hath
brought
all
his
enemies
under
his
feet
.
The
last
enemy
,
sit
at
the
right
hand
of
God
,
having
all
power
in
heaven
and
in
earth
,
untill
he
hath
brought
all
his
enemies
under
his
feet
.
all
his
enemies
under
foot
The
whole
stream
of
Scriptures
makes
Christ
to
have
now
the
sole
disposing
of
us
and
of
our
sufferings
to
have
prevented
the
full
execution
of
the
Curse
,
and
to
manage
that
which
lyeth
on
us
for
our
advantage
and
good
;
but
no
where
doth
it
affirm
that
he
suddenly
delivereth
us
.
most
prodigious
impudency
,
if
not
blasphemy
,
all
plagues
upon
him
that
shall
add
any
thing
to
it
,
and
the
taking
away
his
part
from
the
book
of
life
,
whosoever
shall
take
from
it
,
have
delivered
us
from
the
curse
of
the
Law
;
that
there
is
no
condemnation
,
i.
e.
i.
e.
who
was
God
,
and
accounted
it
no
robbery
to
be
equall
with
God
,
should
in
overflowing
love
towards
us
,
make
himself
of
no
reputation
,
take
to
him
the
form
of
a
Servant
,
humble
himself
to
the
death
,
even
the
death
of
the
Cross
,
and
himself
bear
our
sins
in
his
own
body
on
the
Tree
,
receive
a
Kingdom
for
himself
and
those
that
believe
in
him
,
to
prepare
for
them
places
and
Mansions
in
it
,
that
coming
again
he
may
receive
them
to
himself
,
that
where
he
is
there
may
they
be
also
,
that
being
ascended
on
high
,
and
having
led
our
captivity
captive
▪
upon
his
Saints
,
even
gifts
,
blessed
with
all
spirituall
blessings
in
heavenly
places
in
Christ
,
to
free
us
from
the
Curse
and
condemnation
,
by
making
intercession
for
us
,
the
Scripture
no
where
affirmeth
that
he
suddenly
delivers
us
from
the
curse
hath
delivered
us
from
the
Law
,
hath
delivered
us
from
sin
,
and
errors
Trent
.
Sess.
6.
Cap.
Sess.
14.
Cap.
de
Purgatorio
,
&
lib.
4.
de
Poenitentia
,
The
Lord
hath
put
away
thy
sin
,
thou
shalt
not
surely
dye
The
child
shall
dye
,
the
sword
shall
never
depart
from
his
house
,
Christ
Jesus
being
fully
furnished
for
this
work
[
of
Mediation
]
by
his
Fathers
and
his
own
will
,
first
undertook
and
afterward
discharged
mans
debt
by
suffering
what
the
Law
did
threaten
,
and
the
offender
was
unable
to
bear
.
Thes.
8.
That
the
Father
so
fully
accepted
the
satisfaction
,
that
by
way
of
reward
to
Christ
that
gave
it
,
he
hath
delivered
all
things
into
his
hands
,
and
given
him
all
power
in
heaven
and
in
earth
,
and
made
him
Lord
both
of
the
dead
and
living
.
It
was
not
the
intent
of
either
the
Father
or
the
Son
,
that
by
this
satisfaction
the
offenders
should
be
immediately
delivered
from
the
whole
Curse
of
the
Law
,
and
freed
from
the
evill
which
they
had
brought
upon
themselves
,
but
some
part
must
be
executed
upon
soul
and
body
,
unpardoned
Sin
Baxter
[
viz.
hath
suffered
so
much
of
what
the
Law
did
threaten
,
as
we
our selves
were
unable
to
bear
.
Thes.
and
in
their
rigorous
execution
thereof
.
without
the
offenders
everlasting
undooing
.
Thes.
Councell
of
Trent
What
reason
can
be
given
why
God
should
not
do
us
all
that
good
(
viz.
without
our
sufferings
,
which
now
he
doth
by
them
,
sin
and
wrath
and
law
in
them
.
They
are
managed
by
Christ
to
our
advantage
and
good
.
Pag.
69
,
70
,
72.
Arg.
i.
e.
i.
e.
Rejeyce
and
be
exceeding
glad
,
when
we
suffer
,
Paul
,
Glory
in
tribulation
Rejoyce
in
our
sufferings
James
,
Account
it
all
joy
when
we
fall
into
many
temptations
,
As
many
as
are
of
the
works
of
the
Law
are
under
the
Curse
out
of
the
same
mouth
should
proceed
blessing
and
cursing
,
hath
blessed
with
faithfull
Abraham
Gen.
12.
3.
I
will
bless
him
that
blesseth
thee
,
and
curse
him
that
curseth
thee
.
That
to
say
God
doth
not
punish
his
Saints
for
their
sinns
,
is
flat
Antinomism
:
the
afflictions
of
beleevers
are
punishments
for
their
sin
.
Panstr
.
Tom.
3.
lib.
Bax. 4. Whether it be not a wrong to the Redeemer , that the people whom he hath ransomed , be not immediately delivered [ from the Curse ] ?
5. Whether it be any wrong to the redeemed themselves ?
6. How long will it be till all the Curse be taken off beleevers , and Redemption have attained its full effect ?
Bax. The last enemy to be overcome is death , 1 Cor. 15. 26. This enemy will be perfectly overcome at the Resurrection . Then also shall we be perfectly acquitt from the charge of the Law , and accusation of Satan : Therefore not till the day of Resurrection and judgment will all the effects of sin and law and wrath be perfectly removed .
Bax. That the Morall Law ( not in its directive use but ) as it is a Covenant of works , is still in force to threaten and bring the Curse upon beleevers , in case they do in any thing transgress the Law .
Thes.
11.
p.
78.
&
explic
.
p.
79.
&
explic
.
of
Thes.
12.
p.
Ye
are
not
under
the
Law
,
but
under
Grace
,
Gal.
5.
3
,
4.
I
testifie
to
every
one
that
is
circumcised
,
that
he
is
debtor
to
do
the
whole
Law
.
Christ
is
become
of
none
effect
to
you
whosoever
of
you
are
justified
by
the
Law
,
ye
are
fallen
from
Grace
.
The
Law
hath
dominion
over
a
man
during
life
,
as
the
husband
hath
power
over
his
wife
.
are
dead
to
the
Law
by
the
body
of
Christ
,
have
done
their
Law
,
and
suffered
all
that
the
Law
had
to
inflict
upon
sinners
,
in
the
body
,
delivered
from
the
Law
.
Gal.
3.
24
,
25.
The
Law
was
our
School-master
unto
or
untill
Christ
,
But
after
that
faith
is
come
,
we
are
no
longer
under
a
Schoolmaster
.
an
Heir
in
his
Minority
,
by
his
fathers
will
put
under
Tutors
and
Governors
,
so
that
though
he
be
Lord
of
all
,
yet
differs
nothing
from
a
servant
,
but
is
under
his
Tutors
ferule
and
rod
also
,
called
to
the
liberty
of
the
Gospel
,
believing
in
Christ
,
walking
in
the
Spirit
,
and
bringing
forth
the
fruits
of
the
Spirit
,
they
are
not
under
the
Law
,
that
against
such
there
is
no
Law
.
that
which
was
done
away
that
which
remaineth
Heb.
12.
18-24
.
Ye
are
not
come
to
the
Mount
,
burning
with
fire
,
nor
unto
blacknes
,
and
darknesse
,
and
tempest
,
nor
to
the
words
and
Covenants
which
could
not
be
heard
and
born
,
and
to
the
terrible
voyce
which
made
himself
exceedingly
to
fear
and
quake
.
But
ye
are
come
to
Mount
Sion
,
to
the
City
of
the
living
God
,
the
heavenly
Hierusalem
,
two
Covenants
the
one
from
Mount
Sinai
which
gendereth
to
Bondage
Hierusalem
which
is
above
and
is
free
,
the
mother
of
us
all
,
that
they
are
not
the
children
of
the
Bond-woman
,
i.
e.
affi●matively
,
But
of
the
free
,
i.
e.
Rom.
8.
33
,
34.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
it
is
God
that
justifieth
:
who
is
he
that
condemneth
?
it
is
Christ
that
hath
dyed
,
yea
rather
that
is
risen
again
,
who
sitteth
at
the
right
hand
of
God
and
maketh
intercession
for
us
.
B. Thes. 11. Not that Christ doth absolutely null or repeal the old Covenant hereby [ viz. by constituting a New Covenant Thes. 10. ] But he superaddeth this as the onely possible way of life . The former still continueth to command , prohibite , promise and threaten : so that the sins even of the Justified , are still breaches of that Law , and are threatened and cursed thereby .
ad
partes
absolutely
nulling
i.
e.
absolutely
nulled
Doe
and
live
,
Sin
and
dye
?
Eat
and
dye
Abstein
and
live
Mount
Sinai
Covenant
of
Grace
was
super-added
as
the
onely
possible
way
of
life
.
Veritas
non
quaerit
angulos
tendering
of
a
new
Covenant
i.
e.
The
Covenant
of
works
or
the
Law
,
still
continueth
to
command
,
prohibite
,
promise
,
and
threaten
.
Mr. B. I acknowledge that this assertion is disputable and difficult , and many places of Scripture are usually produced which seem to contradict it . I know also that it is the judgement of learned and godly men , that the Law as it is a Covenant of works , is quite null and repealed in regard of the sins of believers . Yea many do believe that the Covenant of works is repealed to all the the world , and onely the Covenant of grace in force .
Against both these I maintain this assertion , by the Arguments which you find under the following Position 13. And I hope notwithstanding that I extoll free grace as much , and preach the Law as little , in a forbidden sense ; as though I held the contrary opinion .
Think
not
that
I
am
come
to
destroy
the
Law
,
I
am
not
come
to
destroy
but
fulfill
.
Verily
,
verily
,
Heaven
and
Earth
shall
pass
,
but
not
one
jot
or
tittle
shall
not
pass
from
the
Law
till
all
be
fulfilled
,
Against
both
these
I
maintein
this
Assertion
BAx . Therefore we must not plead the repeal of the Law for our Justification ; but must refer it to our surety , who by the value and efficacy of his once offering and merits doth continually satisfie .
Bax. I shall here explain to you , in what sense and how far the Law is in force , and how far not : and then pr●ve it in and under the next head .
B●x . You must here distinguish betwixt
1 The repealing of the Law and the relaxing of it ; 2 between a dispensation absolute and respective ; 3 Between the alteration of the Law , and the alteration of the subjects relation to it . 4 Between a discharge conditionall , with a suspension of execution , and a discharge absolute .
Bax. And so I resolve the question thus .
1 The law of works is not abrogate or repealed , but dispensed with , or relaxed . A dispensation is ( as Grotius defineth it ) an act of a superiour whereby the obligation of a law in force is taken away , as to certain persons and things .
2 This dispensation therefore is not totall or absolute , but respective . For 1 Though it dispense with the rigorous execution , yet not with every degree of execution . 2 Though the law be dispensed with as it conteineth the proper subjects of the penalty , viz. the parties offending , and also the circumstances of duration , &c. yet in regard of the meer punishment , abstracted from person and circumstances , it is not dispensed with . For to Christ it was not dispensed with . His satisfaction was by paying the full value .
3 Though by this dispensation our freedom may be as full as upon a repeal , yet the alteration is not made in the Law , but in our estate and relation to the Law .
4 So farr is the Law dispensed with to all , as to suspend the rigorous execution for a time , and a liberation or discharge conditionall procured and granted them . But an absolute discharge is granted to none in this life . For even when we do perform the condition , yet still the discharge remains conditionall , till we have quite finished our performance . For it is not one instantaneous act of beleeving , which shall quite discharge us , but a continued faith . No longer are we discharged than we are beleevers . And where the condition is not performed , the law is still in force , and shall be executed upon the offender himself .
I speak nothing in all this of the directive use of the morall Law to beleevers , but how farr the Law is yet in force even as it is a Covenant of works ; because an utter repeal of it in this sense is so commonly , but inconsiderately asserted . That it is no further overthrown , no not to beleevers , then is here explained . I now come to prove .
So
farr
is
the
Law
dispensed
with
to
all
,
as
to
suspend
the
rigorous
execution
of
it
for
a
time
,
and
a
liberation
and
discharge
conditionall
,
procured
and
granted
them
.
Jam
sumus
ergo
pares
.
But
an
absolute
discharge
is
granted
to
no
man
in
this
life
.
Jam
sumus
ergo
pares
.
Here
he
followeth
because
in
this
point
over-runs
the
Papists
i.
e.
i.
e.
It
is
not
one
instantaneous
act
of
beleeving
,
but
a
continued
faith
that
shall
quite
discharge
us
;
that
no
longer
are
we
discharged
than
we
are
beleevers
,
and
when
we
cease
to
beleeve
,
the
Law
is
still
in
force
,
and
condemneth
.
All
things
are
doung
to
me
that
I
may
winn
Christ
,
and
be
found
in
him
,
not
having
mine
own
righteousnes
,
which
is
of
the
law
,
but
that
which
is
through
the
Faith
of
Christ
,
i.
e.
Rom.
11.
29.
He
that
hath
begun
a
good
work
in
you
,
will
performe
it
till
the
day
of
Jesus
Christ
,
They
shall
never
perish
neither
shall
any
man
pluck
them
out
of
my
hands
,
It
is
the
will
of
my
Father
which
sent
me
,
that
of
all
which
he
hath
given
me
,
I
should
lose
nothing
,
but
should
raise
it
up
again
at
the
last
day
,
The
very
beleevers
are
under
the
Law
as
a
Covenant
of
Works
.
Baxter
▪
i.
e.
B. IF this were not so , but that Christ had abrogated the first Covenant , then it would follow .
1 That no sin but that of Adam , or finall unbelief is so much as threatned with death , or that death is explicitely ( i. e. by any Law ) due to it or deserved by it . For what the Law in force doth not threaten , that is not explicitely deserved or due by the Law .
2 It would follow that Christ dyed not to prevent or remove the wrath and curse so deserved , or due to us , for any but Adams sin , nor to pardon our sins at all : but onely to prevent our desert of wrath and curse , and consequently to prevent our need of pardon .
3 It would follow that against eternall wrath , at the day of judgement , we must not plead the pardon of any sin but the first ; but our own non desert of that wrath : because of the repeal of that Law before the sin was committed . All which consequences seem to me unsufferable , which cannot be avoided if the Law be repealed .
B. We may plead our non deserving of death , for our discharge at judgment .
5 And further , then Christ in suffering did not bear the punishment due to any sin but Adams first , for that which was not threatned to us , was not executed on him . This is a clear but an intolerable consequence .
6 Scripture plainly teacheth that all men ( even the Elect ) are under the Law till they believe , and enter into the Covenant of the Gospel . Therefore it is said , Jo. 3. 18. He that beleeveth not is condemned already , and the wrath of God abideth on him , ver. 36. And we are said to believe for remission of sins , Acts 2. 38. Mark 1. 4. Luke 24. 47. Acts 10. 43. & 3. 19. which shew that sin is not before remitted ; and consequently the Law not repealed but suspended and left to the dispose of the redeemer . Els how could the redeemed be the children of wrath ? Eph. 2. 3. The circumcised are debtors to the whole Law , Gal. 5. 3 , 4. And Christ is become of no effect to them : but they that are led by the Spirit are not under the Law , and against such there is no Law , Gal. 5. 18 , 23. The Scripture hath concluded all under sin ( and so far under the Law no doubt ) that the promise by faith in Jesus Christ , might be given to them that beleeve , Gal. 3. 22. We are under the Law when Christ doth redeem us , Gal. 4. 5. See also Ja. 2. 9 , 10. 1 Tim. 18. 1 Cor. 15. 56. Gal. 3. 19 , 20 , 21. Therefore our deliverance is conditionally from the curse of the Law , viz. if we we will obey the Gospel . And this deliverance , together with the abrogation of the Ceremoniall Law , is it which is so oft mentioned as a privilege of believers , and an effect of the blood of Christ . Which deliverance from the curse is yet more full , when we perform the conditions of our freedom . And then we are said to be dead to the Law , Rom. 7. 4. and the obligation to punishment dead , as to us , ver. 6. but not the Law void or dead of it self .
7 Lastly all the Scriptures and Arguments , p. 60 61. which prove that afflictions are punishments , do prove also that the Law is not repealed . For no man can suffer for breaking a repealed Law , nor by the threats of a repealed Law ; yet I know that this Covenant of works continueth not to the same ends and uses as before ; nor is it so to be preached or used . We must neither take that Covenant as a way to life , as if now we must get our salvation by fulfilling its conditions , nor must we look on its Curse , as lying on us remediless .
but
with
all
Jesuiticall
arts
labour
to
screw
it
into
the
judgments
Robin
Hood
As
many
as
were
ordained
to
eternall
life
beleeved
,
If
the
Gospel
be
hid
from
any
(
viz.
it
is
to
them
that
perish
,
&c.
i.
e.
All
that
the
Father
giveth
me
shall
come
to
me
,
and
him
that
cometh
to
I
will
in
no
wise
cast
out
,
Thine
they
were
,
and
thou
gavest
them
me
,
Jo:
17.
6.
To
you
it
is
given
to
know
the
mysteries
of
the
Kingdom
of
God
,
but
unto
them
that
are
without
all
these
things
are
done
in
Parables
;
that
seeing
they
may
see
and
not
perceive
,
They
went
out
from
us
but
they
were
not
of
us
,
for
if
they
had
been
of
us
they
would
without
doubt
have
continued
with
us
,
but
they
went
out
that
they
might
be
made
manifest
that
they
were
not
of
us
,
All
should
have
wrought
for
good
to
them
.
i.
e.
And
Aaron
shall
bear
the
judgment
of
the
Children
of
Israel
upon
his
heart
continually
,
Heb.
9.
12
,
24.
Rom.
B
▪
All
that
the
Father
giveth
me
shall
come
to
me
,
Be
not
afraid
,
but
speak
and
hold
not
thy
peace
,
for
I
have
much
people
in
this
City
,
I
have
other
sheep
which
are
not
of
this
fold
:
them
also
I
must
bring
,
and
they
shall
hear
my
voyce
,
Ye
beleeve
not
,
because
ye
are
not
of
my
sheep
,
Jo:
20.
31.
1
Jo:
Jo:
3.
14.
i.
e.
Abba
Father
they
are
not
condemned
they
are
condemned
already
because
they
have
not
beleeved
in
the
Name
of
the
onely
begotten
Son
of
God
.
This
is
the
condemnation
that
light
is
come
into
the
world
,
and
men
preferred
their
own
darknes
before
him
,
Act.
v.
Whosoever
beleeveth
in
him
shall
receive
remission
of
sins
That
the
redeemed
were
by
nature
the
Children
of
wrath
:
David
,
We
were
all
as
dead
men
before
my
Lord
the
King
,
Jonathan
,
Mephibosheth
Gal.
5.
ver.
3
,
4.
&
ver.
The
circumcised
are
bound
to
the
whole
Law
,
and
Christ
is
become
of
none
effect
to
them
.
ver.
18
,
23.
But
if
ye
be
led
by
the
Spirit
ye
are
not
under
the
Law
,
against
such
there
is
no
law
.
led
by
the
Spirit
Gal.
3.
3.
Phil.
Gal.
3.
22.
The
Scripture
hath
concluded
all
under
sin
,
that
the
promise
by
faith
in
Jesus
Christ
may
be
given
to
them
that
beleeve
.
He
ascended
up
on
high
,
and
led
captivity
captive
,
and
gave
gifts
to
men
.
He
received
gifts
for
men
God
sent
forth
his
Son
made
of
a
woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
the
Law
.
Gal.
2.
15
,
16.
We
who
are
Jewes
by
nature
,
and
not
sinners
of
the
Gentiles
knowing
that
a
man
is
not
justified
by
the
works
of
the
law
,
but
by
the
faith
of
Jesus
Christ
;
even
we
have
beleeved
that
we
might
be
justified
by
the
faith
of
Christ
,
and
not
by
the
works
of
the
law
,
for
by
the
works
of
the
law
no
flesh
is
justified
.
i.
e.
Christs
bloud
And
this
deliverance
is
yet
more
full
,
when
we
perform
the
conditions
of
our
freedom
;
And
then
we
are
said
to
dead
to
the
Law
,
punishment
dead
,
as
to
us
,
when
we
perform
either
when
we
are
performing
the
conditions
,
we
are
not
perfectly
freed
till
the
day
of
resurrection
and
judgement
.
i.
e.
when
they
beleeve
than
when
they
do
beleeve
.
Adam
,
Abraham
THe Tenor of the New Covenant is this , that Christ having made sufficient satisfaction to the Law , whosoever will repent and beleeve in him to the end , shall be justified through that satisfaction from all that the Law did charge upon them , and be moreover advanced to far greater privileges and glory then they fell from : But whosoever fullfilleth not these conditions , shall have no more benefit , by the bloud of Christ , than what they here received and abused , but must answer the charge of the Law themselves ; And for their neglect of Christ , must also suffer a far greater condemnation . Or bri●fly , whosoever beleeveth in Christ , shall not perish but have everlasting life ; but he that beleeveth not shall not see life , but the wrath of God abideth on him , Mar. 16. 16. Jo. 3. 15 , 16 , 17 , 18. 36. & 5. 24. & 6. 35 , 40. 47. & 7 38. & 11. 25 , 26. & 12. 46. Act. 10. 43. Rom. 3. 26. & 4. 5. & 5. 1 & 10. 4 , 10. 1 Jo. 5. 15. Mar. 1. 15. & 6. 12. Luk. 13. 3. 5. & 24. 47. Act. 5. 31. & 11. 18. & 20. 21. & 2. 38. & 3. 19. & 8. 22. & 26. 20. Rev. 2. 5 , 16. Heb. 6. 1. 2 Pet. 3. 9.
Nevers
day
viz.
That
whosoeve
will
repent
and
beleeve
to
the
end
,
shall
be
justified
after
the
end
.
he
that
beleeveth
to
the
end
,
he
that
repenteth
to
the
end
,
and
beleeveth
to
the
end
,
that
shall
be
after
all
ends
and
worlds
justified
.
Bax. Christs satisfaction to the Law , goes before the New Covenant though not in regard of its payment , ( which was in the fullnes of time ) yet in regard of the undertaking , acceptance and efficacy . There could be no treating on new terms till the old obligation was satisfied and suspended .
I account them not worth the confuting , who tell us that Christ is the onely party conditioned with , and that the New Covenant as to us , hath no conditions . ( so Saltmarsh &c. ) The place that they alleage for this assertion is that Jer. 31. 31 , 32 , 33. cited in Heb. 8. 8 , 9 , 10. Which place conteineth not the full tenor of the whole New Covenant , but either it is called the New Covenant , because it expresseth the nature of the benefits of the New Covenant , as they are offered on Gods part , without mentioning mans conditions . ( that being not pertinent to the busines the Prophet had in hand ) Or els it speaketh onely what the Lord will do with his elect , in giving them the first Grace , and enabling them to perform the Conditions of the New Covenant ; and in that sense may be called a New Covenant also ; as I have shewed before p. 7 , 8. though properly it be a prediction , and belong onely to Gods will of purpose and not to his legislative will .
But those men erroneously think that nothing is a condition , but what is to be performed by our awn strength . But if they will beleeve Scripture , the places before alleaged will prove , that the New Covenant hath Conditions on our part as well as the old .
Some benefit from Christ did the condemned here receive as the delay of their condemnation , and many mere mercies , though they turned them all into greater judgements , but of this more when we treat of generall redemption .
In
the
volume
of
thy
book
it
is
written
of
me
that
I
should
do
thy
will
O
God
,
i.
e.
Lo
I
come
i.
e.
the
doing
of
the
Fathers
will
.
obedience
unto
death
even
the
death
of
the
Cross
,
i.
e.
Joh.
10.
11.
15.
For
them
whose
names
were
written
in
the
book
of
life
of
the
Lamb
slain
from
the
foundation
of
the
world
,
Of
him
ye
are
in
Christ
,
who
of
God
is
made
unto
us
Wisdome
,
Righteousnes
,
Sanctification
and
Redemption
,
Jesus
Christ
yesterday
,
and
to
day
,
and
for
ever
,
Baxters
13
Thesis
B.
Thes.
8.
That
God
is
so
fully
pleased
with
the
Sons
undertaking
of
this
busines
of
Mediation
,
that
he
hath
delivered
all
things
into
his
hands
,
and
given
him
all
power
in
heaven
and
in
earth
,
and
made
him
Lord
both
of
the
dead
and
living
.
And
the
Lord
Jesus
himself
affirmeth
,
that
the
Father
judgeth
no
man
,
but
hath
committed
all
judgment
to
the
Son
,
the
dispensation
and
ordering
of
all
things
in
heaven
and
in
earth
.
Do
and
be
Blessed
,
Sin
and
be
Cursed
it
was
added
because
of
transgressions
,
Gal.
3.
19.
i.
e.
Beleeve
and
be
saved
,
beleeve
not
and
perish
for
ever
:
All
which
the
Father
had
given
to
Christ
,
should
come
to
him
to
seek
and
to
save
that
which
was
lost
,
Isa.
55.
1.
Io:
7.
37.
Ma.
It
is
the
Fathers
will
,
i.
e.
i.
e.
but
the
will
of
him
that
sent
him
,
i.
e.
Jer:
31.
31
,
32
,
33
,
&c.
Mount
Sinai
Mount
Sinai
It
shall
come
to
passe
that
in
those
dayes
I
will
make
a
New
Covenant
with
[
them
]
not
such
as
I
made
with
their
Fathers
when
I
took
them
by
the
hand
to
bring
them
out
of
the
land
of
which
my
Covenant
they
brake
,
though
I
were
an
Husband
to
them
,
saith
the
Lord
.
But
this
is
the
Covenant
that
I
will
make
with
[
them
]
in
those
dayes
,
I
will
put
my
Lawes
in
their
minds
,
And
I
will
be
their
God
,
And
they
shall
not
teach
every
man
his
neighbour
,
For
I
will
be
mercifull
to
their
unrighteousnes
,
and
their
sins
and
their
iniquities
will
I
remember
no
more
.
made
with
their
Fathers
when
the
Lord
took
them
by
the
hand
to
bring
them
out
of
the
Land
of
Aliens
from
the
Common-wealth
of
Israel
,
Strangers
from
the
Covenant
of
Promise
,
that
the
Law
could
not
null
the
Covenant
that
was
confirmed
before
of
God
in
Christ
,
so
as
to
make
the
Promise
of
no
effect
:
If
ye
will
obey
The
shaddowes
are
vanished
and
we
have
the
very
body
which
is
Christ
,
Our
eyes
have
seen
,
we
have
heard
with
our
ears
,
and
our
hands
have
handled
the
bread
of
life
,
The
Law
is
written
in
our
hearts
,
revealed
and
sealed
up
to
our
Consciences
.
Who
shall
ascend
up
to
Heaven
,
or
who
shall
discend
to
the
deep
?
the
word
is
nigh
thee
even
in
thy
mouth
and
in
thy
heart
,
this
is
the
word
of
Faith
which
we
preach
,
I
will
teach
I
will
be
their
God
,
and
they
shall
be
my
people
,
I
will
be
mercifull
to
their
unrighteousnes
,
and
their
sins
and
iniquity
will
I
remember
no
more
.
sub
calculo
melioris
judicij
In
thee
,
in
thy
seed
,
all
Nations
shall
be
blessed
,
It
conteineth
not
the
full
tenor
of
the
whole
New
Covenant
.
This
is
the
Covenant
Nay
it
is
but
a
peece
or
morsell
of
it
,
But
either
so
called
Br.
)
because
it
expresseth
the
nature
of
the
benefits
of
the
New
Covenant
as
they
are
offered
on
Gods
part
,
without
mentioning
mans
conditions
(
that
being
not
pertinent
to
the
business
the
Prophet
had
in
hand
.
Or
els
it
speaketh
onely
of
what
God
will
do
for
his
Elect
,
in
giving
them
the
first
grace
,
and
enabling
them
to
perform
the
New
Covenant
.
But
lastly
It
is
a
production
and
belongs
to
the
will
of
purpose
,
not
to
his
legislative
will
.
B. p. 92. Though Christ hath sufficiently satisfied the Law , yet is it not his will , or the will of the Father , that any man should be justified or saved thereby , who hath not some ground in himself of personall and particular claim thereto ; Nor that any should be justified by the blood , onely as shed or offered , except it be also received and applyed ; so that no man by the meer satisfaction made , is freed from the Law , or Curse of the first violated Covenant , absolutely , but conditionally only .
It
is
not
the
will
of
Christ
,
or
will
of
the
Father
,
Limbus
infantum
our
receiving
and
applying
thereof
somwhat
of
man
intervening
to
give
him
a
legall
right
to
it
,
justified
by
Faith
that
there
is
required
on
our
part
but
receiving
and
applying
of
Christs
merits
That
no
man
by
the
meer
satisfaction
made
,
is
freed
from
the
Law
and
Curse
,
absolutely
,
but
conditionally
onely
That
Christ
doth
not
justifie
by
the
shedding
of
his
blood
immediately
,
without
somwhat
of
man
intervening
,
All
the
Scriptures
alleaged
do
prove
it
something
of
man
intervening
to
give
him
right
to
it
.
it
is
not
of
him
that
willeth
or
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
Rom.
5.
6
,
8
,
9
,
10.
When
we
were
yet
without
strength
,
Christ
dyed
for
the
ungodly
,
while
we
were
yet
sinners
Christ
dyed
for
us
,
and
we
were
justified
by
his
bloud
:
while
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
Son
.
Christ
dying
justification
,
and
reconciliation
to
God
somewhat
of
man
Bax. p. 93. Let all the Antinomians shew but one Scripture which speaks of Justification from Eternity .
Bax. I know God hath decreed to justifie his people from eternity , and so he hath to sanctifie them too , but both of them are done in time : Justification being no more an immanent act in God , than sanctification : as I shall shew afterward .
Let
not
him
that
girdeth
on
his
armour
boast
as
he
that
putteth
it
off
,
1
King
.
Bax. The bloud of Christ then is sufficient in suo genere , but not in omni genere ; sufficient for its own work , but not for every work . There are severall other necessaries to Justifie and save , quibus positis , which being supposed , the bloud of Christ will be effectuall .
Hony
soit
Qui
male
pense
Bax. p. 94. Not that it receives its efficacy from these , nor that these do add any thing at all to its worth and value , no more than the cabbinett to the jewell , or the applying hand to the Medicine , or the offenders acceptation to the pardon of his Prince . Yet without this acceptation and application , this bloud will not be effectuall to justifie us .
Israel
;
This
people
hath
well
spoken
in
all
that
they
have
said
:
O
that
there
were
in
them
such
a
heart
&c.
Bax. Cum unusquisque actui ex sua voluntate pendenti legempossit imponere &c. as may be there read at large . p. 94.
Bax. As Austin . He that made us without us , will not save us without us .
He
that
made
thee
without
thee
,
will
he
not
save
thee
without
thee
?
he
will
save
thee
without
thee
.
de
verb.
Apostoli
He
made
us
without
us
,
or
not
we
our selves
Bax. He never maketh a relative change , where he doth not also make a reall .
Bax. Gods decree gives no man a legal title to the benefit decreed him , seeing purpose and promise are so different .
Bax. A legall title we must have before we can be justified ; and there must be somewhat in our selves to prove that title , or else all men should have equall right .
i.
e.
Bax. p. 102. Therefore as there are two Covenants with their distinct conditions : So is there a twofold Righteousnes , and both of them absolutely necessary to salvation .
pag. 103. Our Legal Righteousnes or Righteousnes of the first Covenant is not personall , or consisteth not in any qualifications of our own persons , or actions performed by us , ( for we never fulfilled , nor personally satisfied the Law : ) but it is wholly without us in Christ . And in this sense it is that the Apostle ( and every Christian ) disclaimeth his own Righteousnes , or his own works , as being no true legal Righteousnes , Phil. 3. 7 , 8.
p. 107. The Righteousnes of the New Covenant is the onely Condition of or interest in and enjoyment of the Righteousnes of the old . Or thus : Those onely shall have part in Christs satisfaction , and so in him be legally Righteous , who beleeve , and obey the Gospel , and so are in themselves Evangelically Righteous .
p. 108. Our Evangelicall Righteousnes is not without us in Christ , as our legall Righteousness is ; but consisteth in our own Actions of faith and Gospel obedience . Or thus : Though Christ performed the conditions of the Law , and satisfieth for our non-performance ; yet it is our selves that must perform the Conditions of the Gospel .
Gen.
3.
1.
That
the
Serpent
is
more
subtle
than
all
the
beasts
of
the
field
which
God
hath
made
.
unmercifull
High
Priest
evill
workers
B. Thes. 17. p. 102. As there are two Covenants with their distinct Conditions : So is there a twofold Righteousnes , and both of them absolutely necessary to salvation .
They
are
no
more
under
the
Law
,
who
are
once
under
grace
,
Perfect
Obedience
viz.
Faith
and
Obedience
He
will
take
it
as
granted
:
Bax. The usuall confounding of these Righteousnesses ( saith he ) doth much darken the Controversies about Justification .
Bax. The legall Righteousness ( saith he ) is not in us , or consisteth not in any qualifications of our own persons , or actions performed by us , But it is wholly without us in Christ , Thes. 18. p. 103.
The righteousnes of the New Covenant is the onely Condition of our interest in and enjoyment of the Righteousnes of the old , &c. Thes. 19. p. 107.
Our Evangelicall Righteousnes is not without us in Christ , as our Legall Righteousnes is , but consisteth in our own actions of Faith and Gospel Obedience &c. Thes. 20. p. 108.
Bax. p. 108. Explication . The Contents of these Positions being of so neer nature , I shall explain them here together , though they seem so plain and clear to me , that they need not much explication , and less confirmation : Yet because some Antinomians do down-right oppose them , and some that are no Antinomians have startled at the expressions , as if they had conteined some self exalting horrid doctrine , I shall say something hereto . Though for my part I do so much wonder that any able Divines should deny them : yet me thinks they should be Articles of our Creed , and a part of Childrens Catechisms , and understood and beleeved by every man that is a Christian : I mean the matter of them , if not the phrase ; though I think it to be agreeable to the matter also .
Magnis
tamen
excidit
Ausis
Bax. p. 109. That there may be no contention about words , you must take my phrase of ( legall and Evangelicall Righteousnes ) in the sense before explained : viz. as they take their name from that Covenant which is their rule . And I know not how any Righteousnes should be called ( Legall or Evangelicall ) in a sense more strict and proper , nor whence the denomination can be better taken , than from the formall Reason of the thing : yet I know that the observance of the Law of Ceremonies , and the seeking life by the works of the Law , are both commonly called legall Righteousness : but in a very improper sense in comparison of this . I know also , that Christs legall Righteousnes imputed to us , is commonly called [ Evangelicall Righteousness . ] But that is from a more alien , extrinsecall Respect ; viz. because the Gospel declareth and offereth this Righteousness , and because it is a way to justification which onely the Gospel revealeth . I do not quarrell with any of these forms of speech , onely explain my own , which I know not how to express more properly , that I may not be misunderstood . The righteousnes of the New Covenant then being the performance of its Conditions , and its Conditions being our obeying of the Gospel , or beleeving , it must be plain , that on no other terms we do partake of the legall Righteousnes of Christ . To hold therefore that our Evangelicall or New Covenant Righteousness is in Christ , and not in our selves , or performed by Christ , and not by our selves , is such a monstrous peece of Antinomian Doctrine , that no man who knowes the Nature and difference of the Covenants , can possibly entertain , and that which every Christian should abhorr as unsufferable .
ad
partes
I
know
that
the
observance
of
the
Law
of
Ceremonies
,
and
the
seeking
of
Life
by
the
works
of
the
Law
,
are
both
commonly
called
Legall
Righteousnes
,
and
that
Christs
legall
righteousness
imputed
to
us
is
commonly
called
Evangelicall
Righteousness
:
affirms
to
be
a
righteousness
of
works
which
we
have
done
,
of
meer
grace
and
mercy
Gods
Righteousness
our
own
righteousness
Rom.
10.
3.
Phil.
a
Righteousnes
of
works
a
Righteousness
without
works
Righteousness
in
our selves
,
inherent
a
Righteousness
in
Christ
,
imputed
,
strictly
and
properly
a
denomination
to
these
two
Righteousnesses
,
from
that
Covenant
which
is
their
Rule
,
from
the
Formall
Reason
of
the
thing
:
Alien
Extrinsecall
respects
Br
,
Mo●strous
Doctrine
and
that
which
every
Christian
should
abhorr
as
unsufferable
.
The
primary
most
excellent
and
most
proper
righteousness
lyeth
in
the
conformity
of
our
actions
to
the
precept
;
the
secondary
less
excellent
Righteousness
,
(
yet
fitly
enough
so
called
)
is
when
,
though
we
have
broke
the
precepts
,
yet
we
have
satisfied
for
our
breach
,
either
by
our
own
sufferings
or
some
other
way
.
the
primary
most
excellent
and
most
proper
righteousness
secondary
less
excellent
righteousness
Evangelicall
Righteousness
They
so
take
name
from
the
Covenant
which
is
their
Rule
Denomination
from
the
formall
Reason
of
the
thing
.
Davu●
sum
non
Oedipus
Called
and
Consecrated
by
the
Father
to
be
our
Priest
,
No
man
taking
his
life
from
him
,
but
himself
laying
it
down
of
himself
,
for
us
and
in
our
stead
,
and
is
made
of
God
Righteousnes
to
us
,
This
Commandment
have
I
received
of
my
Father
,
formall
reason
of
the
thing
Fames
Auri
as
conteining
in
them
some
self-exalting
horrid
doctrine
,
therefore
will
he
say
something
thereto
,
by
way
of
explication
and
confirmation
.
contention
about
words
That
Gospel
righteousnes
righteousnes
of
the
New
Covenant
consisteth
not
in
the
imputation
of
the
righteousnes
which
is
by
Christ
to
us
,
in
our
own
actuall
and
personall
faith
and
obedience
.
righteous
in
our selves
first
righteous
by
Christ
give
us
right
to
the
righteousnes
of
the
old
Covenant
,
which
doth
actually
and
immediately
save
and
justifie
.
be
down-right
opposed
by
some
and
startled
at
by
others
.
viz.
Bellarmine
thou
liest
The
righteousnesse
of
the
New
Covenant
then
being
the
performance
of
its
conditions
And
its
conditions
being
our
obeying
the
Gospel
or
believing
.
It
must
needs
be
plain
that
on
no
other
terms
do
we
partake
of
the
legall
righteousnes
of
Christ
.
self-confidence
hath
made
the
man
mad
,
thinks
all
the
world
mad
It
is
plain
must
be
plain
,
viz.
To
affirm
therefore
that
our
Evangelicall
or
New
Covenant
Righteousnes
is
in
Christ
and
not
in
our selves
,
or
performed
by
Christ
and
not
by
our selves
,
is
such
a
monstrous
piece
of
Antinomian
Doctrine
that
no
man
John
Huss
John
Huss
monstrous
piece
of
Antinomianism
to
hold
,
that
our
Evangelicall
or
New
Covenant
righteousnes
is
in
Christ
not
in
our selves
,
performed
by
Christ
and
not
by
our selves
?
monstrous
Antinomian
Socinus
,
Arminius
,
Grotius
something
to
it
Hercules
Furens
Blasphemy
,
heresie
,
impiety
Absurdities
upon
absurdities
blasphemy
against
Christ
,
as
if
he
had
sin
to
repent
of
,
imply
that
Jewes
,
Pagans
,
and
every
one
shall
be
saved
,
the
Elect
then
are
righteous
and
justified
before
they
beleeve
beleeving
is
needless
to
justification
that
it
is
needless
to
any
other
use
?
saved
and
the
damned
to
be
alike
in
themselves
and
by
nature
that
the
difference
is
onely
in
election
and
Christs
intention
.
Children
of
wrath
by
nature
both
to
be
ungodly
Law
and
Gospel
,
and
overthrown
all
the
Lawes
and
Precepts
of
Christ
,
Who
hath
contradicted
the
whole
scope
of
Scriptures
by
denying
Christ
to
be
made
under
the
Law
,
to
have
fulfilled
the
Law
,
to
have
born
the
curse
of
the
Law
,
or
its
imposing
upon
all
the
necessity
transcript
of
New
Testament
Scriptures
B. Thes. 21. 115. Not that wee can perform these conditions without Grace : ( for without Christ we can doe nothing ) But that he enableth us to perform them our selves ; and doth not himself repent , beleeve , love Christ , obey the Gospel for us , as he did satisfie the Law for us .
B. Explication . This prevention of an objection I adde , because some think it is a self-ascribing , and derogating from Christ , to affirm our selves to bee but the Actors of those duties , though we professe to doe it onely by the strength of Grace . But that it is Christ that repenteth , and beleeveth , not we , is language somewhat strange to those that have been used to the language of Scripture , or Reason : Though I know there is a sort of sublime , Platonick , Plotinian Divines sprung up of late among us , who think all things to bee but one , &c.
Mystery
of
iniquity
Mystery
,
Babylon
the
great
,
&c.
Our
own
righteousnesse
must
goe
foot
by
foot
with
Christs
righteousnesse
to
our
Justification
Wee
are
justified
Not
that
we
performe
in
this
Righteousnesse
without
Grace
,
(
for
without
Christ
wee
can
doe
nothing
)
but
hee
enableth
us
to
perform
them
,
&c.
This
prevention
of
an
objection
I
adde
,
because
some
thinke
it
a
self-ascribing
,
and
derogating
from
Christ
,
to
affirm
our selves
to
bee
the
Actors
of
these
duties
,
though
we
professe
to
doe
it
only
by
the
strength
of
Grace
.
Opera
nostra
,
quatenus
nostra
quatenus
sine
fide
&
gratia
That
we
are
not
justified
by
any
work
of
our
own
that
we
our selves
do
by
our
own
strength
without
the
help
of
Grace
:
But
yet
we
may
be
justified
by
some
work
which
we
doe
by
the
ayd
of
Grace
;
such
is
the
work
of
Faith
.
That
wee
are
not
justified
by
any
workes
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
.
this
distinction
of
works
done
without
Grace
,
and
works
done
by
Grace
,
was
devised
by
one
(
and
consequently
followed
by
others
)
that
had
,
or
have
neither
Wit
nor
Grace
;
being
a
trick
to
elude
the
force
of
such
Scriptures
,
as
exclude
indefinitely
all
works
from
Justification
,
&c.
Neverthelesse
though
Mr.
ingenuity
and
plaine
dealing
seldom
keep
him
company
in
this
dispute
and
controv●rfie
,
yet
his
subtilty
and
sophistry
fail
him
never
.
performance
of
conditions
an
Acting
of
Duties
justifying
righteousnesse
self-ascribing
,
and
derogating
from
Christ
to
affirm
our selves
to
be
but
the
Actors
of
those
Duties
;
though
we
professe
our selves
to
do
it
only
by
the
strength
of
Grace
.
He
will
not
digress
from
his
intended
subject
so
far
,
as
to
enter
here
into
a
disquisition
of
the
nature
and
workings
of
that
Grace
which
doth
enable
us
to
perform
these
conditions
,
but
refers
us
to
Theses
de
traductione
peccatoris
ad
vitam
.
BAx . page 118. In this fore-explained sense it is , that men in Scripture are said to be personally Righteous : and in this sense it is , that the faith and duties of beleivers are said to please God : viz. as they are related to the Covenant of Grace , and not as they are measured by the Covenant of Works .
Those that will not acknowledge that the Godly are called Righteous in the Scripture by reason of a personal Righteousnesse , consisting in the Rectitude of their own dispositions and actions , as well as in regard of their imputed Righteousnesse , may be convinced from these Scriptures if they will beleive them . Gen. 7. 1. and 18. 23 , 24. Job 17. 9. Psal. 1. 5 , 6. and 37. 17 , 21. Eccles. 9. 1 , 2. Ezek. 18. 20. 24. and 33. 12. 13. 18. Mat. 9. 13. [ To these he addeth , as may be there read , a multitude of Scriptures more , which unlesse it were to better purpose , it is not worthy the labour to transcribe . ] To this he further addeth . ]
That men are sometimes called Righteous in reference to the Lawes and judgements of men , I acknowledge : Also in regard of some of their particular actions , which are for the substance good ; and perhaps sometimes in a comparative sense , as they are compared with the ungodly : as a line lesse crooked , should be called streight in comparison of one more crooked . But how improper an expression that is , you may easily perceive . The ordinary phrase of Scripture hath more truth and aptitude then so . Therefore it must needs be , that men are called righteous , in reference to the New Covenant onely . Which is plain thus , Righteousnesse is but the denomination of our actions or persons as they relate to some rule . This Rule , when it is the law of Man , and our actions suit thereto , we are then righteous before men . When this rule is Gods Law , it is either that of Workes , or that of Grace . In relation to the former there is none Righteous , no not one ; for all have sinned and come short of the glory of God . Onely in Christ who hath obeyed and satisfied , wee are Righteous . But if you consider our actions and persons in relation to the Rule of the New Covenant , so all the regenerate are personally righteous : because they all performe the conditions of this Covenant , and are properly pronounced righteous thereby . Neither can it be conceived how the works of beleivers should either please God , or be called righteousnesse , as they relate to that old Rule , which doth pronounce them unrighteous , hatefull and accursed .
Regard
of
their
imputed
Righteousnesse
in
reference
to
the
lawes
and
judgements
of
Men
,
in
regard
of
some
of
their
particular
actions
,
which
are
for
their
substance
good
:
in
a
comparative
sense
,
as
they
are
compared
with
the
ungodly
:
Righteous
,
in
reference
to
the
New
Covenant
,
In
this
fore-explained
sense
it
is
,
Men
in
Scriptures
are
said
to
be
personally
righteous
,
Righteousnesse
of
justification
Righteousnesse
of
Sanctification
And
in
this
sense
it
is
,
That
the
faith
and
duties
of
believers
are
said
to
please
God
.
As
they
are
related
to
the
Covenant
of
Grace
,
and
not
as
they
are
measured
by
the
Covenant
of
works
those
beleevers
those
duties
and
works
i.
e.
of
their
imputed
righteousnesse
reference
to
the
lawes
and
judgements
of
men
some
of
their
particular
actions
which
are
in
their
substance
good
:
comparative
sense
,
as
they
are
compared
with
the
wicked
,
&c.
Therefore
it
must
needs
be
that
men
must
be
called
Righteous
in
reference
to
the
New
Covenant
onely
.
The
ordinary
phrase
of
Scripture
hath
more
truth
and
aptitude
then
so
,
Therefore
The
ordinary
phrase
of
Scripture
hath
more
truth
&c.
Righteous
,
not
in
reference
to
the
New
Covenant
onely
.
B. Righteousnesse is but the Denomination of our actions and persons , as related to some Rule .
That
Righteousness
is
no
proper
real
being
,
but
a
Modificatio
entis
,
Diruit , aedificat , mutat quadrata rotundis .
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Denominations
,
Modifications
B. This Rule , when it is the law of Man , and our actions suit thereto , we are then Righteous before men .
Righteous
before
,
or
in
the
account
of
men
,
B. When this Rule is Gods Law , it is either that of Workes , or that of Grace : In relation to the former there is none righteous , no not one , &c. ut supra .
In
relation
to
the
former
there
is
none
righteous
,
no
not
one
.
Concerning
the
Righteousnesse
which
is
by
the
Law
,
I
was
blamelesse
,
I
have
lived
in
all
good
Conscience
unto
this
day
,
Righteous
,
blamelesly
Righteous
,
conscientiously
righteous
,
Tamar
,
She
is
David
,
Thou
art
more
righteous
then
I
Joab
,
Two
men
more
righteous
then
himself
,
Gen.
38.
26.
1
Sam.
24.
17.
1
Kings
turned
from
their
righteousnesse
,
and
perished
in
,
and
for
their
wickednesse
,
Righteous
persons
Righteousnes
,
menstruous
or
filthy
Ragge●
,
Righteousnesse
,
Dung
Righteous
men
Onely
in
Christ
,
who
hath
obeyed
,
and
satisfied
,
we
are
Righteous
.
Bax. But if you consider our actions and persons in relation to the Rule of the New Covenant , so all the Regenerate are personally righteous , because they all perform the conditions of this Covenant , and are properly pronounced Righteous thereby . Neither can it be conceived how the works of Beleevers should either please God , or be called Righteousness , as they relate to that old Rule , which doth pronounce them unrighteous , hatefull , and accursed .
i.
e.
Conditions
of
the
New
Covenant
i.
e.
So
all
the
regenerate
are
personally
righteous
,
because
they
all
performe
the
conditions
of
this
Covenant
,
and
are
properly
pronounced
righteous
thereby
.
personally
Righteous
inherently
Righteous
thereby
]
i.
e.
Christ
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
Bax. pag. 121. Two sorts among us therefore discover intolerable ignorance in this point . 1. Those that commonly use and understand the words [ Righteous , and Righteousness ] as they relate to the old Rule ; as if the godly were called righteous ( besides their imputed righteousnesse ) onely because their sanctification , and good works have some unperfect agreement to the Law of works ; as if it were a streight line which is in one place streight , and in another crooked ; much lesse that which is in every place crooked in some degree . I have been sorry to hear many learned Teachers speak thus .
learned
Teachers
I
have
been
sorry
to
hear
many
learned
Teachers
speak
.
But
I
have
been
sorry
to
take
notice
of
their
nakedness
,
and
babishness
in
learning
.
intollerably
ignorant
learned
Teachers
Credat
Judaeus
Apelles
unperfect
agreement
to
the
Law
of
God
,
unrighteous
,
hatefull
,
and
accursed
intolerably
ignorant
streight
,
crooked
line
what
art
thou
O
man
that
repliest
against
God
?
is
thine
eye
evil
because
he
is
good
?
B. Most they say to maintain it , is in this simple objection . If we are called holy because of an unperfect holinesse , then why not Righteous , because of an imperfect righteousnesse ?
Answ. Holinesse signifieth no more but a dedication to God , either by separation onely , or by qualifying the subject , first with an aptitude to its Divine employment , and then separating , or devoting it : as in our sanctification . Now a person imperfectly so qualified , is yet truly and really so qualified . And therefore may truly be called Holy so farre . But Righteousnesse signifying a conformity to the rule , and a conformity with a quatenus , an imperfect rectitude , being not a true conformity or rectitude at all , ( because the denomination is of the whole action or person , and not of a certain part , or respect ) therefore imperfect Righteousnesse is not Righteousnesse , but unrighteousnesse : It is a contradiction in adjecto .
Object . But , is our personal Righteousnesse perfect , as it is measured by the New rule ?
Answ. Yes : as I shall open to you by and by .
I could here heap up a multitude of orthodox writers that do call our personal Righteousnesse by the title of ( evangelicall ) as signifying from what rule it doth receive its name .
at
verum
prius
,
ergo
&
Postorius
.
Righteousnesse
and
true
Holinesse
,
as
it
were
the
two
essentials
of
the
New
Man
,
which
is
created
after
God
,
that
essentiall
Righteousnesse
and
Holiness
that
are
in
God
himselfe
.
Partakers
of
the
Divine
Nature
Bax. pag. 123. The second sort that shew their gross ignorance , of the nature of righteousness , are the Antinomians ( and some other simple ones whom they have misled ) who if they doe but hear a man talke of a righteousness in himselfe ; or in any thing he can doe , or making his own duty either his righteousness , or conducible thereto ; they startle at such Doctrine , and even gnash the teeth , as if we preached flat Popery , yea as if we cryed down Christ , and set up our selves : The ignorant wretches not understanding the difference between the two sorts of Righteousness : That of the Old Covenant , which is all out of us in Christ , and that of the New Covenant , which is all out of Christ in our selves ( though wrought by the power of the Spirit of Christ . )
Patriarchs
,
Prophets
,
Apostles
,
Evangelists
,
Pastors
,
and
Teachers
,
who
is
present
only
in
Christ
,
reconciling
the
world
to
himself
.
i.
e.
page 125. BAx . In this sense also it is so farre from being an Error to affirm that ( Faith it self is our righteousness ) that it is a truth necessary for every Christian to know , i. e. Faith is our Evangelical Righteousness ( in the sense before explained ) as Christ is our legall Righteousness .
This assertion , so odious to those that understand not its grounds , is yet so clear from what is sayd before , that I need no more to prove it . For first I have cleared before , that there must be a personall righteousnesse besides that imputed , in all that are justified . And that secondly , the fulfilling of the conditions of each Covenant , is our Righteoesnesse in reference to that Covenant . But Faith is the fulfilling of the conditions of the New Covenant ; therefore it is righteousnesse in relation to that Covenant . I do not here take Faith for any our single act , but as I shall afterward explain it .
their
birth
was
of
the
land
of
Canaan
,
their
father
was
an
Amorite
,
their
mother
a
Hittite
,
Abraham
,
Isaac
That
beleevers
are
still
under
the
curse
of
the
Law
after
they
are
in
Christ
:
That
their
Justification
is
but
conditionall
both
before
,
and
after
their
believing
:
That
none
is
(
in
any
sense
)
justified
before
he
believeth
:
That
Justification
is
a
continued
act
,
during
onely
so
long
as
we
continue
fulfilling
,
broken
off
when
we
break
,
and
repaired
when
we
return
to
the
fulfilling
again
of
the
supposed
conditions
thereof
.
That
it
is
not
compleated
before
the
end
of
our
life
not
before
the
day
of
Judgement
.
Arminius
,
Corvinus
,
Episcopius
,
Grevinchovius
,
Bellarmine
,
Socinus
Faith
is
our
righteousnesse
,
even
Faith
it self
our
Evangelicall
righteousnesse
(
viz.
to
Justification
)
that
it
is
so
far
from
being
an
error
to
affirm
it
,
that
it
is
a
truth
necessary
for
every
Christian
to
know
.
an
assertion
odious
to
some
It
is
clear
from
what
is
said
before
I
have
cleared
before
besides
that
imputed
,
that
there
must
be
also
a
personall
Righteousness
in
all
that
are
justified
.
I
doe
not
here
take
Faith
for
any
one
single
act
,
but
as
I
shall
afterward
explain
it
B. Quaest. In what sense is then Faith said to be imputed to us for Righteousnesse , if it be our Righteousnesse it self ?
Answ. Plainly thus . Man is become unrighteous by breaking the Law of Righteousnesse that was given him . Christ fully satisfieth for this transgression , and buyeth the prisoners into his own hands ; and maketh with them a New Covenant : That whosoever will accept of him , and beleeve in him who hath thus satisfied , it shall be as effectuall for their Justification , as if they had fulfilled the Law of Works themselves .
A Tenant forfeiteth his ▪ Lease to his Landlord by not paying his Rent : he runnes deep in debt to him , and is disabled to pay him any more Rent for the future . Whereupon he is put out of his house , and cast into prison till he pay the debt . His Landlords sonne payeth it for him , taketh him out of prison , and putteth him in his house again as his Tenant , having purch●sed house and all to himself : He maketh him a new Lease in this Tenor , that paying but a Pepper-corn yearly to him , he shall be acquit both from his debt , and from all other Rent for the future , which by his old Lease was to be payed . Yet doth he not cancell the old Lease , but keepeth it in his hands , to put it in suit against the Tenant , if he should be so foolish as to deny the payment of the pepper-corn . In this case the payment of the grain of pepper is imputed to the tenant , as if he had payed the rent of the old Lease . Yet this imputation doth not extoll the pepper corn , nor vilifie the benefit of his benefactor , whoredeemed him . Nor can it be sayd that the purchase did onely serve to advance the value and efficacy of that graine of pepper . But thus , a personall Rent must be payd for the testification of his homage . He was never redemeed to be independent , and his own Land-lord and Master . The old Rent he cannot pay . His new Land-lords clemency is such , that he hath resolved this grain shall serve the turn .
Doe I need to apply this to the present case ? or cannot every man apply it ? Even so is our Evangelicall Righteousness or Faith imputed to us for as real Righteousnes , as perfect obedience . Two things are considerable in the debt of Righteousness . The value , and the personall performance , and interest . The value of Christs satisfaction is imputed to us in stead of the value of a perfect obedience of our own performing ; and the value of our Faith is not so imputed . But because there must be some personal performance of homage , therefore the personall performance of Faith shall be imputed to us for a sufficient personall payment ; as if we had payed the full rent ; because Christ , whom we believe in , hath paid it ; and he will take this for satisfactory homage . So it is in point of personall performance , and not of value that Faith is imputed .
children
in
understanding
whirled
to
and
fro
with
every
winde
of
doctrine
good
words
and
fair
speeches
to
deceive
the
hearts
of
the
simple
,
&
non
repente
fieri
turpissimum
to
the
unknown
Gods
Faith
the
very
,
or
part
of
the
very
righteousness
which
justifieth
of
it self
,
hath
merited
for
us
,
that
our
Faith
should
be
accepted
,
and
esteemed
of
God
,
for
,
and
in
place
of
the
perfect
righteousness
of
the
Law
,
to
justifie
us
in
his
sight
.
If
Faith
be
our
Righteousness
it self
,
how
is
it
said
to
be
imputed
to
us
for
Righteousness
?
Whosoever
will
accept
,
and
belie●e
in
him
,
who
hath
thus
satisfied
,
it
shall
be
as
effectual
for
their
justification
,
as
if
they
had
fulfilled
the
Law
of
Works
themselves
.
An
accepting
of
and
beleeving
in
Christ
,
an
accepting
of
and
beleeving
in
him
as
he
hath
satisfied
whosoever
thus
accepteth
and
beleeveth
It
shall
be
as
effectuall
Him
that
hath
satisfied
It
shall
be
as
effectuall
to
Justification
as
if
they
had
fulfilled
the
law
of
works
themselves
.
plain
answer
Similia
illustrant
,
non
probant
We
are
justified
freely
by
his
Grace
through
the
Redemption
which
is
in
Jesus
Christ
,
Son
,
Daughter
,
Be
of
good
cheare
,
thy
sinns
he
forgiven
,
He
that
is
washed
needeth
not
,
save
to
wash
his
feet
,
but
is
clean
every
whit
,
Being
justified
by
faith
,
we
have
peace
with
God
,
and
glory
in
tribulation
,
The
Old
Lease
is
not
cancelled
,
but
kept
firm
to
be
put
in
suit
against
the
Tenant
after
the
New
Lease
is
made
.
The
hand
writing
against
him
and
contrary
to
him
,
blotted
out
,
taken
out
of
the
way
,
and
nailed
to
the
Cross
of
Christ
,
So
that
he
is
no
longer
under
the
Law
of
workes
to
be
pleaded
or
putt
in
suit
against
him
,
Nor
is
there
now
any
more
Condemnation
to
be
inflicted
on
him
,
I
will
be
mercifull
to
their
unrighteousness
,
and
their
sinns
and
iniquities
will
I
remember
no
more
,
I
will
make
an
everlasting
Covenant
with
them
,
that
I
will
not
turn
away
from
them
to
do
them
good
,
but
I
will
putt
my
fear
in
their
hearts
that
they
shall
not
depart
from
me
,
In
this
case
the
payment
of
the
grain
of
pepper
is
imputed
to
the
Tenant
as
if
he
had
payd
the
Rent
of
the
old
Lease
.
doth
not
extoll
the
pepper-corn
,
nor
vilifie
the
benefit
of
his
benefactor
,
who
redeemed
him
;
Nor
can
it
be
said
that
the
purchase
did
onely
serve
to
advance
the
value
and
efficacy
of
that
grain
of
pepper
.
partly
as
it
is
the
effect
of
Grace
,
and
wrought
in
us
by
the
Spirit
,
so
that
the
value
and
efficacy
thereof
is
to
be
taken
not
from
the
righteousnes
inherent
in
us
,
or
performed
by
us
,
but
from
Gods
ordination
of
it
to
the
end
to
which
himself
will
make
it
effectuall
,
and
from
the
vertue
of
grace
,
and
the
spirit
of
grace
in
whose
strength
it
is
performed
.
Heretikes
the
Lutherans
onely
Gods
righteousness
or
onely
mans
righteousness
righteousness
of
God
derelinquish
his
own
righteousness
Rom.
9.
30
,
31
,
32.
Rom.
10.
3
,
4.
Phil.
3.
9.
If
by
Grace
,
then
it
is
no
more
of
works
,
otherwise
grace
is
no
more
grace
;
but
if
it
be
of
works
,
then
it
is
no
more
grace
,
otherwise
work
is
no
more
work
,
Even
so
is
our
Evangelicall
Righteousness
or
Faith
,
Christ
is
become
of
none
effect
to
you
whosoever
of
you
are
justified
by
the
Law
,
ye
are
faln
from
grace
,
Bax. But thus : A personall Rent must be payd for the testification of his homage : He was never Redeemed to be Independent , and his own Landlord and Master ; The olde Rent he cannot pay , his new Landlords clemency is such , that he hath resolved , this grain shall serve the turn .
Bax. Two things are considerable in this debt of righteousness : The value and the personall performance or interest . The value of Christs satisfaction is imputed to us , in stead of the value of a perfect Obedience of our own performing ; and the volue of our Faith is not so imputed : But because there must be some personall performance of homage , therefore the personall performance of Faith shall be imputed to us for a sufficient personall payment , as if we had payd the full Rent , because Christ whom we beleeve in , hath payd it , and he will take this for satisfactory homage ; so it is in point of personall performance , and not of value , that faith is imputed .
Ye
are
not
your
own
,
for
ye
are
bought
with
a
price
,
Therefore
glorifie
God
in
your
body
and
in
your
Spirit
which
are
Gods
,
He
hath
given
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
.
We
are
delivered
out
of
the
hands
of
our
enemies
,
that
we
may
serve
him
without
fear
,
in
holines
and
righteousness
before
him
all
the
dayes
of
our
life
,
That
we
are
married
to
Christ
,
that
we
should
bring
forth
fruit
unto
God
,
he
dyed
for
all
,
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
that
dyed
for
them
,
If
any
man
be
in
Christ
he
is
a
new
creature
,
i.
e.
the
worthines
our
performance
operations
of
Conscience
,
or
an
Anti-Hannibal
,
that
hath
sworn
unreconcileable
warrs
,
not
for
God
against
Rome
,
but
for
Rome
against
Christ
,
frequently
and
fearlesly
act
the
wanton
.
These
things
the
Scriptures
teach
not
;
They
teach
that
Christ
is
our
righteousnes
,
and
that
we
are
justified
by
his
bloud
and
obedience
.
But
that
he
hath
merited
by
his
obedience
,
that
we
should
be
justified
by
our
own
Righteousness
and
Obedience
,
is
a
perverse
assertion
of
men
that
love
to
run
about
the
bush
,
and
leaving
the
streight
to
run
into
crooked
and
froward
wayes
.
Take
Freely
to
give
all
or
we
shall
receive
nothing
:
Without
money
and
without
price
,
Isa.
Act.
8.
20.
Thy
money
,
thy
pepper-corn
perish
with
thee
,
because
thou
hast
thought
that
the
gift
of
God
may
be
purchased
with
money
,
with
pepper-cornes
.
That
Popish
Luciferian
doctrine
of
the
Perfection
and
Merits
of
mans
inherent
Righteousness
to
Justification
,
here
taught
by
Mr.
examined
.
To
which
is
added
something
in
answer
to
what
he
bringeth
,
about
the
Justification
,
first
of
the
person
and
then
of
his
works
,
and
of
the
possibility
of
performing
this
perfect
meritorious
Righteousness
.
p. 129. THis personall Gospel Righteousness is , in its kinde a perfect Righteousness ; and so far we may admit the doctrine of personall perfection .
p. 137. Neither can our performance of the conditions of the Gospel , in the most proper and strict sense , be sayd to merit the reward : seeing there is nothing in the value of it , or any benefit that God receiveth by it , which may so entitle it meritorious . Neither is there any proportion between it and the Reward . But in a larger sense as promise is an obligation and the thing promised is called Debt , so the performers of the Condition are called worthy ; and their performance merit , though properly it is all of Grace , and not of Debt , Rom. 4. 4 , 10. & 5. 15 , 16 , 17. Hos. 14. 4. Mat. 10. 8. Rom. 3. 24. & 8. 32. 1 Cor. 2. 12. Rev. 21. 6. & 22. 18. Rom. 11. 6. Gal. 5. 4. Eph. 2. 5 , 7 , 8. Gen. 32. 10. Matth. 10. 11 , 12 , 13 , 37. & 22. 8. Luk. 20. 35. & 21. 36. 2 Thes. 1. 5. 11. Rev. 3. 4. &c.
Meritorious
Righteousness
Schibl
.
Metaph.
li.
2.
ca.
9.
Tit.
7.
Art
.
Modification
of
our
Acts
non
recipiunt
Magis
&
Minùs
Therefore
our
Divines
usually
say
,
that
our
Justification
is
perfect
,
though
our
sanctification
be
not
:
and
then
I
am
sure
our
Righteousnes
must
be
perfect
.
A
twofold
perfection
is
here
implyed
a
Metaphysicall
perfection
of
Being
,
2
A
perfection
of
sufficiency
in
order
to
its
end
.
Materiall
entity
of
a
non
ens
,
i.
e.
O
ye
of
little
Faith
because
of
your
unbeleef
.
Where
is
your
Faith
?
Yet
am
I
not
hereby
justified
,
but
he
that
judgeth
me
is
the
Lord
,
in
respect
of
its
perfect
sufficiency
in
order
to
its
end
,
which
is
to
be
a
condition
of
our
Justification
,
This
end
it
shall
attain
.
The
tenor
of
the
New
Covenant
is
not
,
Beleeve
in
the
highest
degree
and
you
shall
be
justified
,
but
beleeve
sincerely
and
you
shall
be
justified
.
So
that
our
righteousness
.
1.
formally
considered
in
relation
to
the
conditions
of
the
New
Covenant
,
is
either
perfect
or
none
.
That
our
Righteousnes
formally
considered
in
relation
to
the
condition
of
the
new
Covenant
,
is
so
far
from
being
a
perfect
Righteousness
,
that
it
is
none
at
all
.
B : In a large sense , as promise is an obligation , and the thing promised is called debt , so the performers of the Conditions of the New Covenant are called Worthy , and their performance Merit , though properly it is all of Grace and not of Debt , Rom. 4. 4 , 10. And all those Scriptures which he annexeth and I have before in adding this to the 24th Thesis transcribed .
Popish
Justiciares
The
Murtherer
of
Vriah
,
and
the
abjurer
of
Christ
were
counted
worthy
of
justification
and
glory
.
Dignū
esse
Lu.
20.
35.
Lu.
21.
36.
2
Thes.
but
Christ
in
us
the
hope
of
Glory
,
Ma.
3.
8.
Bring
forth
fruits
worthy
of
Repentance
,
Eph.
4.
1.
Walk
worthy
of
the
vocation
wherewith
ye
are
called
.
Col.
1.
10.
Walk
worthy
of
the
Lord
.
worthy
or
unworthy
of
Christ
and
his
Gospel
,
The
obligation
to
reward
is
Gods
ordinate
Justice
,
&
the
truth
of
his
promise
;
&
the
worthines
lyeth
in
the
performance
of
the
Conditions
on
our
part
.
Our
Performances
cannot
be
said
to
Merit
in
the
most
strict
&
proper
sense
,
but
in
a
larger
sense
they
may
.
B : We ascribe not Merit ( saith he in the Thesis ) to our works , as Merit is taken in its most proper and strict sense , seeing there is nothing in the value of it , or any benefit that God receiveth by it , which may so entitle it Meritorius : Neither is there any proportion betwixt it and the reward , but in a larger sense , as promise is an obligation and the thing promised is debt , &c.
B : This kinde of Meriting is no diminution to the greatnes or freenes of the Gift or Reward : because it was a free and gracious Act of God , to make our performance capable of that title ; and to engage himself in the foresaid promise to us ; and not for any gain that he expecteth by us , or that our performance can bring him .
We
cannot
merit
Br
)
in
the
most
strict
and
proper
sense
:
There
is
nothing
in
the
value
of
our
works
,
or
any
benefit
that
God
receives
by
them
,
that
may
entitle
them
Meritorious
;
Neither
is
there
any
proportion
between
them
and
the
Reward
.
Merit
as
strictly
and
properly
taken
must
be
,
1
Ex
proprijs
,
2
ex
indebitis
,
3
Ad
aequalitatem
.
1
It
must
be
of
something
of
our
own
which
we
have
not
received
;
2
of
that
which
we
were
not
indebted
or
bound
to
perform
;
3
It
must
come
up
to
a
full
proportion
of
equality
in
value
with
the
reward
which
it
meriteth
.
this
kinde
of
Meriting
is
no
diminutiō
to
the
greatnes
or
freenes
of
the
gift
or
reward
,
Because
it
was
a
free
and
gracious
Act
of
God
that
made
our
works
capable
of
this
title
,
and
to
engage
himself
by
promise
to
us
,
pag.
134.
&
deinceps
Clodius accusat Maechos , Catilina Cethegum .
of
Satan
God
doth
justifie
first
our
persons
and
then
our
duties
&
actions
,
in these words , pag. 141. Bax : As it was possible for Adam to have fullfilled the Law of Works , by that power which he received by Nature ; so is it possible for us to perform the Conditions of the New Covenant by the power which we receive from the Grace of Christ .
To
which
he
adds
in
the
Explication
,
Bax : This possibility is to be understood not in Relation to the strength of the Agent . But in the Relative sense , the Conditions of the New Covenant are possible to them that have the assistance of Grace .
Parkers
Theses
Vniversall
Redemption
Peter
Lombard
&
deinceps
B. That the Morall Law is yet in force , I will not stand to prove , because so many have written of it already . See Mr. Anthony Burgesses Lectures . But to what ends , and in what sense the Gospel continueth that Law , and commandeth perfect obedience thereto , is a question not very easie .
1. Whether Christ did first repeal that Law , and then re-establish it to s●me other ends ? So some think .
2. Or whether he hath at all made the Morall Law the preceptive part of the New Covenant ? and so whether the New Covenant doth at all command us perfect obedience ? or onely sincere ?
3. Whether the Moral Law be continued onely as the precepts of the Old Covenant , and so used by the New Covenant meerly for a directive Rule ?
To the first I answer :
1. That it is not repealed at all I have proved already ; even concerning the Covenant of Workes it self ; and others enough have proved at large of the Moral Law .
2 ▪ Yet that Christ useth it for other ends , and for the advancement of his Kingdom , I grant .
Zanchius
,
Tom.
4.
lib.
1.
cap.
11.
Thes.
jus
naturae
viz.
to
what
ends
,
and
in
what
sense
the
Gospel
continueth
that
law
,
and
commandeth
perfect
obedience
thereto
,
is
a
question
not
very
easie
Man
is
the
glory
of
God
,
He
came
to
fulfill
all
righteousnesse
,
to
render
to
every
one
his
due
,
his
whole
due
;
To
God
the
things
that
pertain
to
God
Whether
Christ
did
first
repeale
that
Law
,
and
then
re-establish
it
to
other
ends
?
So
some
think
.
I
have
proved
already
,
that
it
is
not
repealed
at
all
,
even
concerning
the
Covenant
of
Works
it self
.
i.
e.
that
Christ
useth
it
(
i.
e.
to
other
ends
I
grant
B. Quest. 2. Or whether he hath at all made the Morall Law to be the preceptive part of the New Covenant , and so whether the New Covenant doth at all command us perfect obedience ? or only sincere ?
B. 1. That the Morall Law , as it is the preceptive part of the Covenant of Works , is but delivered over into the hands of Christ , and so continued in the sense before expressed , seemes plain to me .
2. That the Morall Law doth therefore so continue , to command even beleivers , and that the perfect obeying of it is therefore their duty , and their not obeying , their sinne , deserving the death threatened in that Covenant .
3. That Jesus Christ hath further m●de use of the same moral Law , for a direction to his subjects , whereby they may know his will . That whereas our sincere subjection , and obedience to Christ is part of the condition of the New Covenant ; that we may know what his will is , which we must endeavour to obey , & what rule our actions must be sincerely fitted to & guided by ; he hath therefore left us this moral Law as part of this direction , having added a more particular enumeration of some duties in his Gospel : That as when the Old Covenant said , thou shalt perfectly obey : the moral Law did partly tell them wherein they should obey : So when the New Covenant saith , thou shalt obey sincerely , the moral Law doth perfectly tell us wherein , or what we must endeavour to doe .
the
moral
law
,
as
it
is
the
preceptive
part
of
the
Covenant
of
workes
,
is
but
delivered
over
into
the
hands
of
Christ
,
and
so
continued
in
the
sense
before
expressed
,
seems
plain
to
me
.
Law
is
the
preceptive
part
of
the
Covenant
of
works
.
That
the
moral
Law
doth
therefore
so
continue
&c.
Before
the
mountains
were
brought
forth
,
or
ever
the
earth
and
world
were
formed
,
from
everlasting
to
everlasting
,
thou
art
God
free
f●om
sin
,
and
servant
,
of
Righteousnesse
:
B. 3. That Jesus Christ hath further made use of the same moral Law , for a direction to his subjects , &c. ut suprà .
Whereas
our
sincere
subjection
,
and
obedience
to
Christ
is
part
of
the
condition
of
the
New
Covenant
:
When
the
New
Covenant
saith
,
Thou
shalt
obey
sincerely
,
Thou
shalt
obey
perfectly
That
the
Morall
Law
is
continued
by
Christ
in
the
sense
before
expressed
,
to
be
perfect
Jam.
1.
4.
Yea
perfect
as
God
is
perfect
,
a
going
on
to
perfection
groan
and
grieve
under
the
remainder
of
his
naturall
infirmities
,
and
presse
on
to
perfection
?
est
quasi
dicas
sine
cera
I
have
lived
in
all
good
conscience
before
God
unto
this
day
,
I
thought
verily
,
saith
he
,
that
I
ought
to
doe
many
things
against
the
Name
of
Jesus
,
&c.
which
things
also
I
did
,
They
have
a
zeale
of
God
,
saith
he
,
the
flesh
in
him
,
hindering
the
good
which
he
willed
,
and
turning
it
into
the
evill
which
he
hated
,
professeth
also
to
be
the
case
of
all
other
the
Saints
of
God
,
When
the
New
Covenant
saith
,
Thou
shalt
obey
sincerely
,
i.
e.
B. But that the Moral Law , without respect to either Covenant , should command us perfect obedience ; or that Christ as the Mediator of the New Covenant should command us , not onely sincere , but also perfect obedience to the Morall Law , and so hath made it a proper part of his Gospel , not onely as a directory , and instruction , but also as a command : I am not yet convinced , ( though I will not contend with any that think otherwise . ) My reason is , because I know not to what end Christ should command us that obedience , which hee never doth enable any man in this life to performe . If it were to convince us of our disability and sinne : That is the worke of the Law ; and the continuing of it upon the old terms , as is before explained , is sufficient to that .
But I judge this question to be of greater difficulty than moment .
whosoever
shall
break
one
of
the
least
of
these
commandements
,
and
teach
men
so
;
i.
e.
The
same
shall
be
least
in
the
kingdom
of
heaven
.
free
from
sinne
,
and
the
servants
of
righteousnesse
.
why
he
cannot
bee
yet
convinced
that
Christ
commands
perfect
obedience
to
the
Moral
Law
,
i.
e.
I
know
not
to
what
end
Christ
should
command
us
that
obedience
which
he
never
doth
enable
any
man
in
this
life
to
performe
.
Herein
is
my
father
gloryfied
,
that
ye
bear
much
fruit
.
without
,
or
out
of
him
we
can
doe
nothing
,
as
dung
and
losse
,
that
we
may
win
Christ
,
and
be
found
in
him
&c.
I
have
not
yet
attained
,
I
am
not
yet
perfect
,
forgetting
those
things
that
are
behind
,
that
are
already
and
reaching
forth
to
the
things
that
are
before
,
I
presse
toward
the
marke
If
it
were
to
convince
us
of
our
disability
and
sinne
,
that
is
the
worke
of
the
Law
;
and
the
continuing
of
it
upon
the
old
termes
,
as
is
before
explained
,
is
sufficient
to
that
.
the
Spirit
of
Grace
shall
,
under
the
Gospel
also
,
convince
men
of
sinne
,
Joh.
i.
e.
B. But I judge the question to be of more difficulty than moment .
quodlibetarie
&
quidlibetarie
doctrines
Niceties
,
quiddities
Simon
,
alias
Peter
,
alias
Thes.
32.
Therefore
Christ
dyed
not
for
any
sin
against
the
Gospel
,
or
Covenant
of
Grace
,
that
the
Gospel
threatneth
death
to
no
other
sin
,
but
final
unbelief
and
rebellion
.
species
specialissima
Christ
to
have
suffered
death
for
the
redemption
of
the
transgressions
under
the
first
Testament
,
Mary
Magdalen
Christ
could
not
satisfie
for
sinnes
committed
against
the
New
Covenant
,
because
the
New
Covenant
threatens
no
death
to
such
sinnes
,
therefore
no
need
if
Christs
mediating
death
here
for
us
:
For
where
no
death
is
threatned
,
there
is
none
explicitely
due
,
the
promise
of
life
is
not
expressed
,
but
plainly
implyed
in
the
threatning
of
death
:
to
Adam
himself
in
his
perfection
the
form
of
the
Covenant
was
not
known
but
by
superadded
revelation
Rom.
1.
32.
&
alibi
,
Christ
is
said
to
have
been
made
under
the
Law
,
and
to
have
born
the
curse
of
the
Law
,
and
to
have
freed
us
from
it
,
but
no
where
is
this
affirmed
of
him
,
in
respect
of
the
Gospel
,
Gal.
2.
15
,
16.
We
that
are
Jews
by
nature
,
and
not
sinne●s
of
the
Gentiles
,
Knowing
that
a
man
is
not
justified
by
the
works
of
the
Law
,
but
by
the
Faith
of
Jesus
Christ
,
even
we
have
beleeved
in
Jesus
Christ
that
we
may
be
justified
,
&c.
totidem
verbis
,
said
,
or
affirmed
of
him
in
respect
of
the
Gospel
,
That
if
he
hath
satisfied
for
the
sins
against
the
Old
,
much
more
for
the
sinnes
against
the
New
Testament
,
seeing
he
is
the
Mediator
of
this
,
not
of
that
.
And
the
blood
of
Jesus
Christ
cleanseth
us
from
all
sinne
,
Christ
was
made
under
the
Law
to
redeem
them
[
onely
]
that
were
under
the
Law
.
i.
e.
But
the
question
is
out
of
doubt
,
because
that
every
man
that
performeth
not
the
Gospel-conditions
,
doth
bear
the
punishment
himself
in
eternall
fire
,
and
therefore
Christ
did
not
bear
it
.
To
have
been
long
of
another
judgement
in
this
point
,
while
he
considered
not
the
tenor
of
the
Covenants
distinctly
:
i.
e.
pag. 166. B. The pardoning of sinne is a gracious Act of God , discharging the offender by the Gospel promise , or grant , from the obligation to punishment , upon consideration of the satisfaction made by Christ , accepted by the sinner , and pleaded with God .
Pardon
of
sin
,
and
justification
in
law
,
are
not
punctually
,
and
precisely
all
one
.
Yet
addeth
,
that
the
difference
is
very
small
,
lying
chiefly
in
this
,
that
the
of
Remission
is
the
obligation
to
punishment
,
but
the
of
Justification
(
or
the
evill
)
that
it
forma●ly
,
and
directly
frees
us
from
,
is
the
Laws
accusation
and
condemnation
.
Here
though
the
difference
be
very
narrow
,
yet
a
plain
difference
there
is
.
Burgess
,
That
Justification
,
besides
the
pardon
of
sin
,
doth
connote
a
State
that
the
subject
is
put
into
,
a
state
of
favour
,
being
reconciled
with
God
.
Because
remission
it self
doth
connote
the
state
of
favour
.
For
if
the
losse
of
Gods
favour
be
a
part
of
the
punishment
,
and
all
the
punishment
be
remitted
,
then
the
favour
which
was
lost
,
must
needs
be
thereby
restored
.
i.
e.
in
terminis
an
Act
of
God
that
God
was
in
Christ
reconciling
the
world
to
himself
,
not
imputing
their
trespasses
to
them
.
2.
Cor.
hath
forgiven
all
our
trespasses
for
Christs
sake
,
the
Kingdome
of
God
,
then
the
Kingdome
of
Christ
.
ultimate
perfecting
pardon
a
gracious
Act
denying
it
to
bee
a
pardon
,
if
it
be
not
in
some
sort
gratuitous
,
or
free
,
idem
,
or
the
proper
debt
,
then
there
is
no
place
left
for
pardon
,
and
wee
have
nothing
forgiven
us
:
For
the
Creditor
cannot
refuse
the
proper
debt
,
nor
deny
an
acquittance
upon
the
receipt
thereof
,
gave
him
a
body
wherein
to
suffer
for
us
,
&
seq
a
brave
challenge
of
the
Antinomians
to
produce
one
Scripture
,
testifying
Justification
to
be
from
eternity
,
hee
promised
to
shew
,
or
prove
that
Justification
is
not
an
immanent
Act
in
God
.
Bellarmine
,
Arminius
,
Socinus
i.
e.
the
children
of
promise
to
be
entitled
to
Christ
,
in
whom
alone
the
promises
of
God
are
yea
and
Amen
:
2
Cor.
Word
and
the
Oath
of
God
,
that
by
two
immutable
things
,
The
Word
evidenceth
,
and
his
faith
evidenceth
,
the
Covenant
is
by
beleeving
he
hath
put
to
his
seal
that
God
is
true
,
and
God
sealeth
to
his
conscience
by
certifying
it
by
his
Spirit
,
that
his
wrath
is
there
is
no
condemnation
to
him
being
now
in
Christ
Jesus
,
Christ
is
made
sinne
for
me
,
that
I
might
become
the
Righteousnesse
of
God
in
him
:
2
Cor.
5.
21.
Now
Lord
lettest
thou
thy
servant
depart
in
peace
,
for
my
eyes
have
seen
thy
Salvation
:
i.
e.
Let
all
the
shew
but
one
Scripture
that
speaketh
of
justification
from
eternity
.
Tim.
1.
9.
God
hath
saved
us
,
and
called
us
with
a
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
purpose
and
grace
,
which
was
given
us
in
Christ
,
before
the
World
began
.
Baxter
,
I
know
God
hath
decreed
to
justifie
his
people
from
eternity
.
But
it
is
done
in
time
,
Rom.
4.
17.
That
God
calleth
those
things
that
be
not
,
as
though
they
were
.
Abraham
the
father
of
many
Nations
,
i.
e.
Jacob
have
I
loved
,
but
Esau
have
I
hated
,
Mal.
1.
2
,
3.
Rom.
they
lay
in
their
blood
,
in
their
nakedness
then
hee
made
it
the
time
of
love
,
sayd
to
them
live
,
spread
his
skirt
over
them
,
and
covered
them
,
entred
into
Covenant
with
them
,
and
made
them
his
,
God
of
his
great
love
wherewith
hee
hath
loved
us
,
even
when
we
were
dead
in
sins
and
trespasses
,
hath
quickned
us
,
&c.
God
commendeth
his
love
to
us
that
when
we
were
yet
sinners
,
when
enemies
,
we
were
justified
by
Christs
blood
,
and
reconciled
to
God
by
his
death
.
I
have
loved
thee
with
an
everlasting
love
,
Not
that
we
loved
him
,
but
that
he
loved
us
,
1
John
was
this
grace
given
us
,
that
we
were
loved
of
God
in
Christ
,
to
justification
and
salvation
.
That
the
world
may
know
that
thou
hast
sent
me
,
and
that
thou
hast
loved
them
as
thou
hast
loved
me
.
Jo.
Thou
hast
loved
me
before
the
foundation
of
the
world
:
i.
e.
I
have
not
beheld
iniquity
in
nor
seen
perversnesse
in
Israel
imputeth
to
men
righteousness
without
works
,
pr●nouncing
●hem
blessed
,
whose
iniquities
are
forgiven
,
and
whose
sinns
are
covered
,
and
to
whom
God
imputeth
no
sin
,
but
imputeth
Righteousnesse
,
When
he
became
sinne
for
them
,
they
became
the
righteousnesse
of
God
in
Christ
.
Tit.
1.
2.
1
Tim.
1.
9.
That
God
hath
promised
eternal
life
,
and
given
us
Grace
in
Christ
before
the
world
beganne
.
He
hath
given
us
eternall
life
,
and
this
life
is
in
his
Son
;
viz.
He
that
hath
the
Son
hath
life
,
and
he
that
hath
not
the
Son
hath
not
life
,
1
Ioh.
viz.
That
he
beleeveth
no
man
had
so
written
before
Mr.
Pemble
.
a
Pillar
of
Antinomianism
as
it
is
a
sl●dge
to
beat
in
peeces
B. A great question it is , whether Remission and Justification be Immanent , or Transient Acts of God : The mistake of this one point was that that led those two most excellent , famous Divines , Doctor Twiss , and Mr. Pemble to that errour , and pillar of Antinomianism , viz. Justification from Eternity . For saith Doctor Twiss often ( All acts immanent in God are from Eternity : But Justification and Remission of sins are Immanent acts . Therefore , &c.
By [ Immanent in God ] they must needs mean Negatively , not Positively : For Acts have not the respect of an Adjunct to its Subject , but of an Effect to its Cause .
Now whether all such Immanent Acts are any more Eternall then Transient Acts , is much questioned : As for God to know that the world doth now exist , that such a man is now just , or sanctified , &c. Gods fore knowledge is not a knowing that such a thing is which is not , but that such a thing will be which is not . Yet doth this make no change in God , no more then the Sun is changed by the variety of creatures which it doth enlighten and warm , or the glass by the variety of faces which it represents , or the eye by the variety of colours which it beholdeth . ( For whatsoever some say , I doe not think that every variation of the object maketh a reall change in the eye , or that the beholding of ten distinct colours at one view doth make ten distinct acts of the sight , or alterations of it ; much less doe the objects of Gods knowledge make such alterations . ) But grant that all Gods Immanent Acts are Eternall ( which I think is quite beyond our understanding to know ) yet most Divines will deny the minor , and ▪ tell you that Remission , and Justification are Transient Acts ; which is true , but a truth which I never had the happiness to see well cleared by any . For to prove it a Transient Act , they tell us no more , but that it doth transire in subjectum extraneum , by making a Morall change on our relatio , though not a reall upon our persons , as Sanctification doth . But this is onely to affirme , and not to p●ove , and that in generall onely , not telling us what Act it is that maketh this change . Relations are not capable of being the patients , or subjects of any Act , seeing they be but meer Entia Rationis , and no reall beings . Neither are they the immediate product , or effect of any Act , but in order of Nature are consequentiall to the direct effects . The proper effect of the Act , is to lay the foundation from whence the Relation doth arise ▪ And the same Act which layeth the foundation doth cause the Relation , without the intervention of any other . Suppose but the subjectum , fundam entū & terminus ; and the Relation will unavoydably follow by a meer resultancy . The direct effect therefore of Gods actuall Justification must be a reall effect , though not upon the sinner , yet upon something else for him . And thence will his passive Justification follow . Now what Transient Act this is , And what its immediate real effect , who hath unfolded , I dare not be too confident in so dark a point . But it seemeth to me , that this justifying transient Act is the enacting , or promulgation of the New Covenant , wherein Justification is conferred upon every beleever . Here passing , and enacting this grant , is a transient Act.
2. So may the continuance of it ( as I think . )
3. This Law , or grant , hath a Moral improper action , whereby it m●y be said to pardon , or justifie , which properly is but virtuall justifying .
4. By this grant God doth ,
1. Give us the righteousnesse of Christ to be ours when we beleeve .
2. And disableth the Law to oblige us to punishment , or to condemn us .
3. Which reall foundation being thus laid , our relations of [ Iustified and pardoned in title of Law ] do necessarily result .
Christ
was
annointed
with
the
Spirit
to
preach
the
Gospel
to
the
poor
.
And
had
received
from
the
Lord
God
the
tongue
of
the
learned
,
to
speak
a
word
in
season
to
the
weary
.
God
hath
hidden
from
the
wise
and
prudent
,
but
revealed
to
babes
:
from
all
excellency
of
speech
and
of
wisedom
,
Cor.
2.
1
,
2.
and
fed
the
babes
with
milk
And
even
,
then
when
he
spake
wisedom
to
the
perfect
,
because
perfect
;
it
was
not
the
wisedome
of
the
World
,
or
of
the
Princes
of
the
World
,
but
the
Mysterious
and
hidden
wisedom
of
God
;
and
this
he
spake
also
not
in
the
words
which
mans
wisedome
teacheth
▪
but
which
the
Holy
Gost
teacheth
,
comparing
spirirituall
things
with
spirituall
.
immanent
in
God
must
be
understood
,
not
Positively
but
Negatively
,
for
that
Acts
have
not
the
respect
of
an
Adjunct
to
its
subject
,
but
of
an
effect
to
its
Cause
;
that
Gods
justifying
a
man
when
he
believeth
,
argues
no
change
in
God
,
any
more
than
is
found
in
the
Sunne
,
glasse
,
or
eye
,
by
the
variety
of
creatures
,
faces
,
colours
,
set
before
them
;
as
he
mentioneth
:
what
of
all
this
?
But
grant
that
all
Gods
immanent
Acts
are
eternal
,
(
which
yet
I
think
is
quite
beyond
our
understanding
to
know
vizt.
That
Remission
and
Iustification
are
Immanent
Acts
Most
Divines
will
deny
the
Minor
,
and
tell
you
that
they
are
but
transient
Acts.
I
could
never
have
the
happinesse
to
see
,
or
hear
it
well
cleared
by
any
.
For
to
prove
it
transient
they
tell
us
no
more
,
but
that
it
doth
By
making
a
moral
change
on
our
Relation
,
But
this
is
to
affirm
and
not
to
prove
.
Pillars
of
Antinomianism
Gods
Eternal
acceptation
and
approbation
of
his
beloved
ones
in
Christ
Jesus
.
Pemble
,
Most
excellent
famous
Divines
?
?
Most
excellent
famous
Philosophers
,
or
Schollars
:
Baptism
or
Droctrine
were
Divine
and
from
Heaven
,
fearing
,
Why
then
did
yee
not
believe
him
?
i.
e.
John
,
whom
I
love
in
the
truth
.
Blessing
and
Cursing
Kiss
and
the
stab
of
go
together
Egyptian
doggs
at
the
presence
of
an
Israelite
.
Quorum Flaminiâ tegitur cinis atque Latinâ .
Eph.
3.
9.
Col.
What
man
knoweth
the
things
of
a
man
,
but
the
Spirit
of
man
which
is
in
him
?
Even
so
none
knoweth
the
things
of
God
,
but
the
Spirit
of
God
,
Posited
in
the
bosom
of
God
the
Father
,
as
in
the
Cabbinet
of
his
counsells
:
and
deposited
in
the
hand
of
God
the
Son
,
as
in
the
hand
of
a
faithfull
Mediator
and
surety
for
us
upon
his
undertaking
to
make
satisfaction
,
which
God
the
Father
accepted
as
present
satisfaction
made
for
our
sinns
.
have
not
the
respect
of
an
Adjunct
to
its
subject
,
but
of
an
effect
to
its
Cause
.
Bellarmine
,
Arminius
That
the
effects
of
efficient
voluntarie
causes
do
not
alway
immediately
follow
them
;
That
God
hath
decreed
from
eternity
the
transient
Justification
of
the
Elect
in
their
own
consciences
,
yet
the
execution
thereof
follows
not
untill
they
beleeve
.
i.
e.
For
God
to
know
that
the
world
doth
now
exist
,
that
such
a
man
is
sanctified
,
or
just
,
Gods
foreknowledge
is
not
a
knowing
that
such
a
thing
is
,
which
is
not
,
but
that
such
a
thing
will
be
,
which
is
not
.
I
AM
n●w
,
and
new
But
grant
that
all
Gods
immanent
Acts
are
Eternall
.
That
Remission
and
Iustification
are
immanent
Acts
in
God
Simon
Magus
Twisse
,
That
Remission
and
Justification
are
Acts
immanent
in
God
.
B. The second kind of Gods acts , which may be called Justifying , is indeed immanent ; viz● . his knowing the sinner to be pardoned and just ; His willing and approving hereof as true and good : These are Acts in Heaven , yea , in God himself : but the former sort are on earth also . I would not have those Acts of God separated which he doth conjoin . And he ever doth these last with the former . But I verily thinke that it is especially the former transient legall Acts , which the Scripture usually means , when it speakes of pardoning and ( constitutive ) justifying , and not these immanent Acts : though these must be looked on as concurrent with the former . Yet most Divines that I meet with , seeme to look at pardon and justification as being done in Heaven onely , and consisting onely in these latter immanent Acts. And yet they deny justification to be an immanent Act too But how they will ever manifest that the Celestiall Acts of God , ( vize . his willing the sinners pardon , and so forgiving him in his own brest ; or his accepting him as just ) are transient Acts , I am yet unable to understand . And if they be immanent acts , most will grant that they are from Eternity . And then fai● fall the Antinomians , &c.
Gods
knowing
the
sinner
to
be
pardoned
and
justified
,
his
willing
and
approving
hereof
to
be
true
and
good
(
and
a
little
after
)
his
willing
of
the
sinners
pardon
,
forgiving
him
in
his
own
brest
,
and
accepting
him
as
just
,
to
be
Celestiall
Acts
,
Acts
in
heaven
,
yea
in
God
himself
,
indeed
immanent
.
That
he
seeth
not
how
they
can
ever
be
manifested
to
be
transient
Acts.
And
if
immanent
Acts
,
most
will
grant
(
and
himselfe
hath
nothing
to
contradict
)
that
they
are
from
Eternity
.
Then
fair
fall
the
Antinomians
,
i.
e.
O
Galilaean
,
thou
hast
the
Victory
.
those
acts
of
God
to
be
separated
which
he
doth
conjoyn
.
He
verily
thinks
that
the
transient
Acts
of
God
are
meant
in
those
Scriptures
which
speak
of
justification
by
faith
,
Lucians
Icaro-Menippus
after
his
challenge
of
all
the
shew
that
there
is
no
such
thing
,
his
charging
the
doctrine
with
the
scandalous
errour
,
and
pillar
of
Quid tanto dignum tulit hic [ Promissor ] hiatu ?
pa.
169.
Fitter
to
learn
the
grounds
of
Religion
in
a
Catechism
,
than
to
manage
those
disputes
wherewith
they
trouble
the
world
.
Germany
,
Anno.
Dom.
Ioannes
Islebius
,
Agricola
that
Repentance
is
not
to
be
taught
out
of
the
Decalogue
:
Summer
set
shire
the
voice
of
God
,
as
in
these
latter
times
he
speaketh
to
us
by
his
Son
only
.
Moses
and
the
Prophets
prophecied
untill
John
the
Baptist
Kingdom
of
heaven
hath
suffered
violence
,
which
teach
that
the
Gospel
is
not
to
be
preached
untill
the
Law
hath
so
convinced
,
and
shaken
the
conscience
,
to
preach
the
Gospel
to
every
creature
in
all
the
world
.
pace
tanti
viri
dixerim
Sun
of
Righteousness
i.
e.
Append
▪
pa.
Appen
.
pa.
Colyer
,
Spriggs
,
Hobson
Nicolas
Stock
,
David
George
,
Thomas
Muncer
,
John
Leyden
,
Cniperdolins
Manes
,
Samosatenus
,
Arrius
i.
e.
Append.
pa.
i.
e.
Append.
pa.
thence
forward
unto
Colyer
,
Spriggs
,
Hobson
it
shall
hide
the
Gospell
onely
from
them
that
perish
,
whose
eies
the
God
of
this
World
hath
blinded
.
that
were
made
to
be
taken
and
destroyed
,
Anthony
Burgess
pag. 183. B. Iustification is either in title , and the sense of Law , or in sentence of judgement : The first may be called Constitutive ; the second Declarative ; the first Virtual , the second Actual .
B. The Scripture speaks of it many times as a future thing , and not yet done . Rom. 3. 30. Mat. 12. 37. Rom. 2. 13. Explic . pag. 185.
shall
be
Mat.
12.
37.
By
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
Rom.
2.
13.
Not
the
hearers
,
but
the
doers
of
the
Law
shall
be
justified
Dare
verba
It
is
one
God
which
will
shall
]
justifie
the
circumcision
by
faith
,
and
the
uncircumcision
through
Faith
.
That
no
advantage
is
to
be
given
to
the
Papists
in
the
point
of
Justification
.
common
in
others
,
and
may
be
found
in
Mr.
they
are
not
so
necessary
and
pertinent
to
my
purposed
scope
,
B. From the accusation and condemnation of the Law pleaded against him by Satan . For pag. 189. in the Explic. the accusation of his guilt will be managed against him by Satan hereafter , from which accusation he shall be then acquitted .
he
hath
received
from
the
Lord
what
he
doth
here
discover
to
us
.
B. There is also a twofold pardon , as well as a twofold Justification , one in Law , the other in sentence of Judgement . So Act. 3. 19. Repent , that your sins may be blotted out when the time of Refreshing comes , &c. Lo here a Justification , or pardon of sin , in , or after our glorification begun .
that
your
sins
being
blotted
out
,
when
the
times
of
refreshing
shall
come
forth
from
the
presence
of
God
,
Ye
may
have
your
part
in
the
eternall
refreshing
and
joy
:
after
the
times
of
refreshing
shall
come
.
are
come
shall
come
that
your
sins
may
be
blotted
out
,
seeing
that
the
times
of
refreshing
are
come
forth
from
the
presence
ef
God
.
i.
e.
Mat.
6.
5.
Lu.
2.
35.
Act.
15.
17.
Rom.
primary
and
secondary
bar
,
a
direct
and
a
Consequential
Bar
,
B. Thes. 40. When Scripture speaketh of Justification by Faith , it is to be understood primarily and directly of justification in Law title , and at the bar of Gods publick judgement , and but secondarily and consequentially of Justification at the bar of Gods secret judgement , or at the bar of Conscience , or [ at the bar ] of the World .
B. The Forum Dei , and the Forum Conscientiae , the Bar of God , and the Bar of Conscience ; the Bar of God , and the Bar of the World ; the Bar of Gods secret judgement , and the Bar of his publick judgement ; the Bar in heaven before the Angels , contradistinct , I suppose , to the Bar in hell before the Devills .
Keder
minsterians
B. Thesis 41. pa. 194.
That saying of our Divines , [ that justification is perfected at first , and admits of no degrees ] must be understood thus , That each of those Acts which we call justification , are in their own kind perfect at once , and that our Righteousnesse is perfect , and admits of no degrees . But yet as the former Acts called , Justification , do not fully and in all respects , procure our freedom so they may be said to be imperfect , and but degrees to our full and perfect Justification at the last judgement .
that
Iustification
is
perfected
at
first
,
and
admits
not
of
degrees
]
must
be
understood
thus
:
Baxters
placitum
Jupiter in caelis , Caesar regit omnia terris .
Ignoramus
and
Dulman
each
of
those
Acts
call
Iustification
,
are
in
their
own
kind
perfect
at
once
,
and
that
our
Righteousnesse
is
perfect
,
and
admits
not
of
degrees
.
Librorum
helluo
Index
expurgatorius
video
Meliora
,
—
Deteriora
sequor
damnation
is
j●st
that
report
(
saith
the
Apostle
)
we
say
,
[
much
more
that
would
have
us
say
]
let
us
do
evill
that
good
may
come
thereof
.
Each
of
those
Acts
[
i.
e.
are
in
their
own
kinde
perfect
at
once
Title
of
Law
sentence
of
judgement
at
the
bar
.
pleaded
by
Satan
our
Righteousnesse
is
perfect
,
and
admits
not
of
degrees
,
unperfect
,
and
to
have
but
degrees
toward
our
ful
and
perfect
Justification
at
the
last
judgement
fully
bring
a
total
freedom
this
righteousness
to
be
perfected
at
once
,
and
not
to
admit
of
degrees
,
our
Divines
pag. 196. B. The Justification which we have in Christs own justification is but conditional as to the particular offenders , and none can lay claim to it untill he have performed the conditions ; nor shall any be personally justified till then . Even the Elect remain personally unjustified , for all their conditional justification in Christ , till they do b●leeve .
Men that are but thus conditionally pardoned , and justified , may be unpardoned and unjustified againe , for their non-performance of the conditions , and all the debt so forgiven be required at their hands . And all this without any change in God , or in his Laws . See Ball of the Covenant , page 240.
pag. 198. Yea in case the justified by Faith should cease beleeving , the Scripture would pronounce them unjust again , and yet without any change in God or Scripture , but onely in themselves : Because their Justification doth continue conditionall as long as they live here . The Scripture doth justifie no man by name , but all beleevers as such . Therefore if they should cease to be beleevers , they would cease to be justified .
Stet
pro
ratione
voluntas
Jack
Straws
negation
John
Scotus
This
needs
not
explication
The
Justification
which
we
have
in
Christs
own
Justification
,
is
but
conditional
as
to
the
particular
offenders
.
Christs
own
His
own
Justification
as
the
publick
person
at
his
resurrection
.
The
Justification
which
we
have
in
Christs
own
Justification
,
is
but
conditional
as
to
the
particular
offenders
,
and
none
can
lay
claim
to
it
till
hee
have
performed
the
conditions
,
nor
shall
any
be
personally
justified
till
then
:
Even
the
Elect
,
For
confirmation
there
is
enough
said
under
the
15
,
18
,
19
,
20
Positions
before
.
upon
the
cross
he
hath
cancelled
,
or
blotted
out
the
hand-writing
,
spoiled
the
principalities
and
powers
,
redeemed
us
from
the
curse
of
the
Law
,
purged
the
conscience
from
dead
works
,
by
his
blood
,
That
God
was
in
Christ
reconciling
the
world
to
himself
and
made
us
accepted
in
the
beloved
,
None
can
lay
claim
to
Justification
untill
he
have
performed
the
conditions
,
nor
shall
be
personally
justified
till
then
,
A
,
B
,
C
,
darian
Rom.
4.
10.
Abraham
was
justified
while
yet
uncircumcised
.
Rom.
8.
30.
Eph.
Sampsons
Foxes
hung
together
by
the
tails
in
a
firebrand
,
though
their
faces
look
several
waies
.
Men
that
are
but
thus
conditionally
pardoned
and
justified
,
may
be
unpardoned
and
unjustified
again
,
And
all
this
without
any
change
in
God
,
or
in
his
lawes
.
God
is
unchangable
,
His
gifts
and
calling
without
Repentance
.
Protei
and
Chamelions
B. Yea in Case the justified by faith should cease believing , the Scripture would pronounce them unjust again , &c. because their Justification doth continue conditional as long as they live here , &c. if they should cease to be believers , they would cease to be justified .
Bax
▪
For
that
which
intimates
the
falling
away
of
the
justified
,
he
speaks
onely
upon
supposition
but
doth
beleeve
that
the
justified
by
Faith
never
do
,
nor
shall
fall
away
.
I
beleeve
that
the
justified
by
faith
never
do
,
or
shall
fall
away
made
fin
for
us
a
Curse
for
us
himself
bare
our
sins
in
his
own
body
on
the
tree
,
was
wounded
for
our
transgression
,
bruised
for
our
iniquity
,
The
High
Priest
,
that
typifyed
him
,
but
bare
the
names
of
them
for
whom
he
offered
,
before
the
Lord
,
I
lay
down
my
life
for
the
sheep
,
and
know
my
sheep
For
the
sheep
onely
,
for
them
whom
he
knew
to
be
his
sheep
,
Other
sheep
also
I
have
which
are
not
of
this
fold
,
them
also
I
must
bring
,
and
they
shall
hear
my
voice
.
They
are
his
sheep
,
Ye
beleeve
not
,
because
ye
are
not
of
my
sheep
,
First
sheep
ye
beleeve
not
because
ye
are
not
of
my
sheep
,
in
the
number
of
my
Elect
and
justified
ones
.
not
for
the
world
,
but
for
them
which
God
had
given
him
,
The
blood
of
Christ
purgeth
from
all
sinne
,
by
one
offering
he
hath
perfected
forever
them
that
are
sanctified
,
Son
was
in
the
bosom
of
the
Father
,
came
down
from
heaven
not
to
transgresse
,
but
to
fulfill
his
will
,
was
faithfull
to
him
that
appointed
him
,
Act.
13.
48.
Rom
dum
bene
se
gesserit
B. Remissian , Justification and Reconciliation , do but restore the offender into the same state of freedome and favour that he fell from , but adoption and marriage union with Christ , do advance him far higher .
B. The freedome from obligation to punishment is called Remission ; the freedome from accusation and condemnation is called Justification ; and the freedome from enmity and displeasure is called Reconciliation .
all
one
Ames
.
Med.
lib.
1.
cap.
our
union
with
Christ
is
the
foundation
not
only
of
remission
,
justification
and
reconciliation
,
which
do
restore
the
offender
into
the
same
state
of
freedome
and
favor
which
we
had
lost
,
and
faln
from
:
but
also
of
Adoption
and
of
a
far
higher
advancement
then
that
from
which
he
fell
?
p. 211. Before it be committed it is no sin , and where there is no sin the penalty is not due , and where it is not due , it cannot properly be forgiven ; therefore sin is not forgiven before it be committed , though the grounds of certain remission be laid before .
Before
it
be
committed
it
is
no
sin
,
and
where
there
is
no
sin
,
there
is
no
penalty
due
,
and
where
it
is
not
due
,
it
cannot
properly
be
required
;
therefore
the
sins
that
have
been
committed
since
the
death
of
Christ
,
had
not
their
penalty
born
by
Christ
,
before
they
were
committed
,
and
consequently
,
Gods
justice
remains
unsatisfyed
for
the
sins
of
all
,
that
have
been
committed
since
the
death
of
Christ
,
and
every
offender
is
to
bear
the
condemnation
of
them
in
his
own
bosome
,
though
the
grounds
of
certain
remission
were
laid
before
except
another
Christ
be
sent
from
heaven
to
bear
,
or
the
same
Christ
again
to
bear
the
penalty
of
the
sins
after
they
are
committed
.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
,
Rom.
He
that
beleeveth
hath
everlasting
life
,
and
shall
not
come
into
condemnation
,
Joh.
Their
sins
and
iniquities
will
I
remember
no
more
.
Now
where
remission
of
these
is
,
there
is
no
more
offering
for
sin
?
Jer.
most
holy
place
Gods
mercy
seat
to
mediate
i.
e.
spend
their
time
in
nothing
else
but
in
telling
or
hearing
some
new
thing
,
Act.
i.
e.
By what hath been said it is apparent , that justification in title may be ascribed to severall causes .
1. The principall efficient cause is God .
2. The instrumentall is the promise or grant of the new Covenant .
3. The Pr●catartick cause ( so far as God may be said to be moved by any thing out of himself , speaking after the manner of men ) is fourfold .
1 And chiefly , the satisfaction of Christ .
2 The intercession of Christ , and supplication of the sinner .
3 The necessity of the sinner .
4 The opportunity and advantage for the glorifying of his justice and mercie .
The first of these is the meritorious cause : the second , the morall perswading cause : the third is the objective : and the fourth is the occasion .
2. Materiall cause properly it hath none , if you will improperly call Christs satisfaction the remote matter , I contend not .
3. The formall cause is acquiting of the sinner from the accusation and condemnation of the Law , or the disabling the Law to accuse or condemn him .
4. The finall cause is the glory of God , and of the Mediator , and the deliverance of the sinner .
5. The Causa sine qua non , is both Christs satisfaction , and the faith of the justifyed .
Nebuchadnezzar
,
Dan.
2.
31
,
32
,
33
,
&c.
B. Here it will be expected that I answer to these Questions ,
1. Why I call the Gospell the Instrumentall cause ? 2. Why I call Christs satisfaction the Meritorious cause , and the Causa sine qua non ? 3. Why I make not Christs righteousnesse the Materiall cause . 4. Why I make not the imputation of it the formall cause ? 5. Why I make not faith the Instrumentall cause ? 6. Why I make it only the Causa sine qua non ?
Joh.
5
:
12.
Phil.
3.
9.
1
Cor.
mans
lease
or
deed
of
gift
,
and
a
Kings
pardon
from
the
hand
and
seal
annexed
to
it
,
Procatarctick
causes
viz.
so
far
as
God
may
be
said
to
be
moved
by
any
thing
out
of
himself
,
speaking
after
the
manner
of
men
,
to
speake
after
the
manner
of
m●n
Procatarcticall
or
[
outwardly
]
impulsive
causes
have
properly
no
place
with
God
How
then
was
he
in
Christ
reconciling
the
world
to
himself
before
all
such
actuall
intercession
and
prayers
?
2
Cor.
Why
he
cals
Christs
satisfaction
,
both
the
Meritorious
cause
,
and
the
Causa
sine
qua
non
B. Pag. 215. That it is the Meritorious cause I know few but Socinians that will deny .
Socinians
,
i.
e.
Causa
sine
qua
non
Causa
sine
qua
non
Causa
sine
qua
non
B. Materiall cause properly it hath none ; if you will improperly call Christs satisfaction the remote matter , I contend not .
B. 3. Why he makes not Christs righteousnesse the Materiall cause ?
B. Christs righteousnesse cannot be the materiall cause of an act which hath no matter . If any will call Christs righteousnesse , the matter of our righteousnesse , though yet they speak unproperly , yet far neerer the truth then to call it the matter of our justification .
Justification
is
an
act
saith
he
,
and
there
is
no
matter
of
an
act
,
it
hath
no
materiall
cause
That
as
a
whole
Country
oft
takes
it
name
from
the
chief
City
,
so
may
all
the
privileges
and
benefits
of
the
Gospell
from
justification
,
Life
,
eternall
Life
,
everlasting
Life
;
He
that
beleeveth
in
the
Son
hath
everlasting
life
,
Joh.
3.
36.
Is
passed
from
death
to
life
,
Joh.
5.
24.
Hath
eternall
life
,
Joh.
6.
54.
My
flesh
which
I
give
for
the
life
of
the
world
,
Joh.
6.
51.
And
ye
will
not
come
to
me
that
ye
may
have
life
,
Joh.
5.
40.
Except
ye
eat
my
flesh
and
drink
my
bloud
,
ye
have
no
life
in
you
,
he
that
eateth
me
shall
live
by
me
,
Joh.
Acts
of
the
Apostles
Salvation
,
saving
,
life
the
Righteousnesse
of
God
,
the
Righteousnesse
of
faith
,
the
Righteousnesse
of
God
by
faith
,
Cor.
5.
21.
Phil.
Christ
,
Adams
As
by
the
disobedience
of
one
man
,
many
were
made
sinners
:
so
by
the
obedience
of
one
shall
many
be
made
roghteous
:
Righteousnesse
inherent
in
Christ
,
but
imputed
to
us
and
apprehended
by
faith
to
justification
;
whom
God
hath
set
forth
as
a
propitiation
for
our
sinnes
through
faith
in
his
blood
,
Rom.
Sevarpius
●rs
.
Th
eol
.
●
justif
.
i.
e.
B. The formall cause is the acquitting of the sinner from the accusation and condemnation of the law , or the disabling the law to accuse or condemn him .
B. Why he makes not the imputation of Christs righteousnesse the formall cause ?
B. That imputation is not the forme is undeniable . The forme gives the name : especially to actions that have no matter . Imputation and Justification , denote distinct acts ; and how then can imputing be the form of justifying , &c.
John
a
Leyden
of
Christ
righteousnesse
(
viz.
Platoes
Ideas
I
believe
Baxter
)
that
this
imputing
doth
in
order
of
nature
goe
before
justifying
.
B. And that the righteousnesse so imputed is the proper ground whence we are denominated legally righteous , and why the Law cannot condemn us .
B. It is a vain thing to quarrell about the Logicall names of the causes of justification , if we agree in the matter .
i.
e.
Causa
sine
qua
non
is
both
Christs
satisfaction
,
and
the
faith
of
the
justifyed
.
B. To the fift Question , perhaps I shall be blamed , as singular from all men in denying faith to be the instrument of our justification : But affectation of singularity leads me not to it .
1. If faith be an instrument , it is the instrument of God or man : Not of man , for man is not the principall efficient , he doth not justifie himself .
2. Not of God : for 1. It is not God that beleeveth ; though it 's true he is the first cause of all actions . 2. Man is the causa secunda between God and the action ; and so still man should be said to justifie himself . 3. For ( as Aquinas ) the action of the principall cause and of the instrument , is one action ; and who dares say that faith is so Gods instrument ? 4. The instrument must have influx t● the producing of the effect of the principall cause by a proper causality , and who dare say that faith hath such an influx into our justification ?
to
creep
Perhaps
he
may
be
blamed
as
singular
from
all
men
in
denying
faith
to
be
the
instrument
of
justification
.
that
faith
can
truly
be
said
to
justifie
us
,
except
it
doth
obtain
and
in
some
sort
merit
Justification
from
God
?
B. If faith be an instrument , it is the instrument of God or Man . But of neither of these ; Ergo not at all an instrument .
Steven
,
Act.
He
that
beleeveth
in
the
Son
shall
not
come
into
condemnation
,
but
is
passed
from
death
to
life
:
I
will
write
my
Lawes
in
their
hearts
,
They
shall
not
need
teaching
to
know
the
Lord
,
for
they
shall
all
know
me
from
the
least
to
the
greatest
.
know
him
to
be
their
God
,
their
Justifyer
,
their
Saviour
,
For
I
will
forgive
their
iniquities
,
and
remember
their
sins
no
more
.
Faith
is
called
the
Evidence
of
things
not
seen
,
Heb.
the
witnesse
of
God
in
us
i.
e.
God
was
in
Christ
reconciling
the
world
to
himself
,
not
imputing
to
them
their
trespasses
,
2
Cor.
e●e
of
man
Israelites
to
the
brazen
Serpent
comes
to
Christ
for
life
and
justification
,
Joh.
To
as
many
as
received
him
,
to
them
he
gave
power
to
become
the
sons
of
God
,
even
to
as
many
as
beleeve
in
his
Name
,
Joh.
it
eateth
and
drinketh
in
Christ
with
the
life
that
is
in
him
,
both
to
He
that
eateth
my
flesh
and
drinketh
my
bloud
,
hath
eternall
life
,
Joh.
6.
54.
If
ye
have
tasted
that
the
Lord
is
gracious
,
1
Pet.
the
armes
of
the
soul
He
that
hath
the
Son
hath
life
,
he
that
hath
not
the
S●n
hath
not
life
,
1
Joh.
B. Not mans instrument , for he is not the principall efficient , he doth not justifie himself .
Schiblers
M●taphysicks
Man
doth
not
justifie
himself
B. 2. Not of God : for 1. It is not God that beleeveth , though it 's true , he is the first cause of all actions .
These
are
all
but
slanderings
of
the
Lords
servants
,
i.
e.
B. 2. Man is the causa secunda between God and the action ; and so man should be still said to justifie himself .
Not
of
our
s●lves
,
it
is
the
gift
of
God
,
Ephes.
Sol.
We
make
not
man
a
stone
,
actus
agit
i.
e.
B. 3. For ( as Aquinas ) the action of the Principall cause , and of the instrument is one action ; and who dare say that faith is so Gods instrument ?
4. The instrument must have influx to the producing of the effect by a proper causality ; and who dare say that faith hath such an influx into our justification ?
Who
dares
to
say
who
dare
say
i.
e.
Metaph.
Cap.
B. Quest . But though faith be not the instrument of justification , may it not be called the instrument of receiving Christ who justifyeth us ?
Ans. I do not so much stick at this speech as at the former : yet is it no proper or fit expr●ssion neither . For
1. The act of faith ( which is it that justifyeth ) is our actuall receiving of Christ , and therefore cannot be the instrument of receiving . To say , our receiving is the instrument of our receiving , is a hard saying .
2. And the seed or habit of faith cannot fitly be called an instrument . For
1. The sanctifyed faculty it self cannot be the souls instrument , it being the soul it self : and not any thing really distinct from the soul , ( nor really distinct from each other , as Scotus , Dr. Orbellus , Scaliger , &c. Dr. Jackson , Mr. Pemble think , and Mr. Ball questions . )
2. The holinesse of the faculties is not their instrument . For
1. It is nothing but themselves rectifyed , and not a being so distinct as may be called their instrument .
2. Who ever calleth habits or dispositions the souls instruments ? The aptitude of a cause to produce its effect , cannot be called the instrument of it : You may as well call a mans life his instrument of acting , or the sharpnesse of a knife the knives instrument , as to call our holinesse or habituall faith the instrument of receiving Christ .
Aristotles
Metaphysicks
unworthy
of
an
answer
i.
e.
Pag.
195.
n.
Not
so
distinct
Who
ever
called
habits
or
dispositions
the
souls
instruments
?
You
may
as
well
call
a
mans
life
his
instrument
of
acting
,
or
the
sharpnesse
of
a
knife
the
knives
instrument
,
as
to
call
our
holinesse
or
habituall
faith
the
instrument
of
receiving
Christ
.
The
aptitude
of
a
cause
to
produce
its
effect
,
cannot
be
called
the
instrument
.
Parvis
comp●nere
magna
solebat
spirituall
things
with
spirituall
,
1
Cor.
C●usa
sine
qua
non
B. Pag. 223. TO the 6. and last Q●estion I answer , Faith is plainly and undeniably the condition of our justification . The whole tenour of the Gospell shewes that . And a condition is but a Causa sine qua non , or a medium , or a necessary antecedent .
Causa
sine
qua
non
Calvine
,
Elymas
Paul
,
Simon
Magu●
No
more
then
the
Sun
is
changed
by
the
variety
of
the
Creatures
,
which
it
enlightneth
and
warmeth
;
or
the
glasse
by
the
variety
of
faces
,
which
it
represents
;
or
the
eye
by
the
variety
of
colours
,
which
it
beholdeth
,
pag.
Here
is
no
shew
of
change
in
God
,
Miserrimum
est
fuisse
beatos
joy
that
none
shall
take
from
beleevers
,
Joh
I
am
perswaded
that
neither
death
nor
life
,
nor
angels
nor
principalities
,
shall
be
able
to
separate
us
from
the
love
of
God
,
which
is
in
Christ
Jesus
our
Lord
,
Rom
i.
e.
When
we
were
without
strength
,
when
sinners
,
when
enemies
,
we
were
reconciled
to
God
by
the
death
,
and
justified
by
the
bloud
of
his
Son
,
Rom.
5.
6
,
8
,
9
,
10.
While
we
were
in
our
blood
,
polluted
,
Ezek.
16.
6.
While
yet
unborn
,
and
had
done
neither
good
n●r
evil
,
Rom.
9.
11.
13.
When
yet
of
the
world
,
and
not
served
from
the
common
masse
of
mankinde
,
Joh.
3.
16.
God
loved
us
While
yet
dead
in
sins
and
trespasses
,
he
hath
quickned
and
saved
us
by
grace
,
Ephes.
2.
5.
Blotting
out
the
hand-writing
,
forgiving
all
our
trespasses
accepted
in
Christ
the
be
▪
loved
,
Ephes.
1.
6.
putting
away
our
sin
and
perfecting
us
for
ever
by
the
sacrifice
and
blood
of
Christ
,
i.
e.
eternal
redemption
,
Heb.
9.
12.
a
perfecting
of
us
for
ever
,
Heb.
there
is
no
condemnation
,
Rom
8.
1.
no
more
remembrance
of
iniquity
,
Heb.
10.
17.
no
more
separation
from
the
love
of
God
which
is
in
Christ
Jesus
,
Rom.
Pag.
41.
Sect.
Causa
sine
qua
non
Causa
sine
qua
non
Causa
sine
qua
non
Causa
sine
qua
non
Causa
sine
qua
non
Causa
sine
qua
non
Causa
sine
qua
non
Law
to
justifie
For
had
there
been
a
Law
given
which
could
have
given
life
,
verily
righteousnesse
should
have
been
by
the
Law
,
Gal.
Causa
sine
qua
non
Causa
sine
qua
non
Causa
sine
qua
non
B. Here by the way take notice that the samemen , thus blame the advancing of Faith so high , as to be our true Gospel Righteousnesse , Posit , 17 20. and to be imputed in a proper sense , Posit . 23. do yet when it comes to tryall , ascribe far more the faith , then those they blame : making it Gods instrument in justifying .
Papism
,
Socinianism
That
they
ascribe
more
to
Faith
then
those
they
blame
,
making
it
Gods
instrument
in
justifying
.
B. 1. And so to have part of the honour of Gods own Act.
Balaams
A●se
Gods
instrument
to
rebuke
the
madnesse
of
the
Prophet
,
Namb.
22.
28
,
30.
2
Pet.
2.
15
,
16.
The
Raven
his
Instrument
to
feed
King
.
17.
6.
The
brazen
Serpent
his
instrument
of
healing
the
Israelites
bitten
with
firie
Serpents
,
Joh.
3.
14.
Numb.
21.
9.
The
Assyrians
his
instruments
of
chastising
and
reforming
his
people
,
Isa
and
the
very
Devil
his
instrument
of
trying
Ahab
,
2
King
.
B. 2. And that from a reason intrinsecall to faith it self .
foolishnesse
of
Gods
power
to
save
,
he
robs
God
his
power
B. And from a reason that will make other graces to be instruments as well as faith . For love doth truly receive Christ also .
pag.
236.
na
B. 4. And worst of all , from a reason which will make man to be the Causa proxima of his own justification . For man is the Causa proxima of beleeving and receiving Christ , and therefore not God but man is said to beleeve .
Causa
proxima
instrumentalis
passiva
Causa
sine
qua
non
Causa
proxima
sine
qua
non
Causa
proxima
sine
qua
non
Causa
sine
qua
non
Thes.
39.
pag.
worst
of
all
B. And yet these very men doe send a Hue and Cry after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere for robbing Christ of the glory of Justification , when we make it but a poor improper Causa sine qua non .
and
yet
When
we
Socinus
,
Arminius
perfect
mer●torious
righteousnesse
,
a
collaterall
of
and
no
lesse
necessary
then
the
righteousnesse
of
the
Lord
Christ
,
B. Some think that Faith may be some small ▪ low and impulsive cause : but I will not give it so much : though if it be made a Procatarctick objective cause , I● will not contend .
IT is the act of faith which justifyeth men at age , and not the habit : yet not as it is a good work , or as it hath in it self any excellency above other graces : but
1. In the neerest sense directly and properly as it is [ the fulfilling of the condition of the new Covenant . ]
2. In the remote and more improper sense , as it is [ the receiving of Christ and his satisfactory righteousnesse .
men
of
age
Justifyed
but
by
that
which
he
calleth
Christs
own
justification
as
a
publick
person
at
his
resurrection
?
Limbus
insantum
B. Explication , That faith doth not properly justifie through any excellency that it hath above other graces , or any more usefull property , may appear thus :
B. 1. Then the praise would be due to faith .
B. 2. Then love would contend for a share if not a priority .
B. 3. Then faith would justifie though it had not been made the condition of the Covenant .
Then
faith
would
have
justifyed
though
it
had
never
been
appointed
and
given
of
God
as
an
instrument
to
receive
Christ
the
justifyer
.
B. Let those therefore take heed , that make faith to justifie , meerly because it apprehendeth Christ ; which is its naturall essentiall propertie .
B. That it is faith in a proper sense that is said to justifie , and not Christs righteousnesse onely , which it receiveth , may appear thus ,
1. From a necessity of a twofold righteousnesse , which I have before proved , in reference to the twofold Covenant .
2. From the plain and constant phrase of Scripture , which saith , he that beleeveth shall be justifyed , and that we are justifyed by faith ; and that faith is imputed for righteousnesse . It had been as easie for the holy Ghost to have said , that Christ only is imputed , or his righteousnesse only , or Christ only justifyeth , &c. if he had so meant . He is the most excusable in an errour , that is led into it by the constant expresse phrase of Scripture .
3. From the nature of the thing . For the effect is ascribed to the severall causes ( though not alike ) and in some sort to the conditions , especially me thinks they that would have faith to be the instrument of justification , should not deny that we are properly justifyed by faith as by an instrument . For it is as proper a speech to say [ our hands or our teeth feed us , ] as to say [ our meat feedeth us . ]
He
that
beleeveth
for
righteousnesse
for
righteousnesse
That
the
bloud
of
Christ
cleanseth
from
all
sin
,
1
Joh.
whosoever
is
washed
needs
no
other
washing
,
Joh.
Lamb
of
God
that
taketh
away
the
sins
of
the
world
,
Joh.
1.
29.
that
by
his
one
offering
he
hath
for
ever
perfected
them
that
are
sanctifyed
,
by
taking
away
their
sins
and
iniquities
,
Heb.
10.
14
,
17.
That
he
is
made
of
God
righteousnesse
to
us
,
1
Cor.
he
was
made
sin
for
us
,
that
we
might
become
the
righteousnesse
of
God
in
him
,
2
Cor.
5.
21.
That
he
is
all
in
all
,
Col.
There
is
salvation
in
no
other
,
nor
any
name
else
given
us
under
heaven
by
which
we
may
be
saved
to
be
found
in
Christ
,
not
having
his
own
righteousnesse
which
is
of
the
Law
,
but
the
righteousnesse
which
is
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
Bellarmine
,
Socixus
,
Grotius
he
thinks
deny
that
we
are
properly
justifyed
by
faith
as
an
instrument
:
B. Faith justifyeth , as it is the fulfilling of the condition of the new Covenant .
B. Because God hath commanded no other means , nor promised justification to any other , therefore it is , that [ faith ] is the only condition , and so only thus justifyeth .
B. 5. That faiths receiving Christ and his righteousnesse is the remote and secondary and not the formall reason why it justifyeth , appeareth thus .
B. Suppose Christ had done all that he did for sinners , and they had beleeved in him thereupon without any Covenant promising Justification by this Faith , would this Faith have justified them ? By what Law ? or whence will they plead their Justification at the Bar of God ?
They
have
there
an
Advocate
to
plead
for
them
,
Jesus
Christ
the
righteous
,
and
he
is
the
Propitiation
for
our
sins
,
1
Joh.
2.
1
,
2.
Sits
at
the
right
hand
of
God
with
the
effectuall
Oratory
of
his
pretious
bloud
making
intercession
for
us
,
Rom.
B. But suppose Christ having done all that he did for us , that he should in framing the New Covenant have put in any other condition , and said [ whosoever loveth God shall by vertue of my satisfaction be justified ] would not this love have justified ? No doubt of it . I conclude then thus : The receiving of Christ is as the silver of this coin , the Gospel promise is as the Kings stamp which maketh it curraut for justifying . If God had seen it meet to have stamped any thing else , it would have passed currantly .
Salva
Justitia
to
make
known
on
the
vessels
of
mercy
(
i.
e.
the
riches
of
his
glory
,
i.
e.
Rom.
9.
23.
Ephes.
It
is
of
Faith
that
it
might
be
by
If
God
had
put
some
other
condition
,
no
doubt
it
would
have
justified
If
God
had
acted
against
his
own
purpose
,
and
betrayed
the
glory
of
his
Grace
,
no
doubt
it
had
been
betrayed
.
The ground of this is ; because Christs righteousnesse doth not justifie us properly and formally because we beleeve or receive it ; but because it is ours in Law , by divine donation or imputation .
a
better
Covenant
established
upon
better
promises
,
Heb.
the
ground
of
this
is
;
what
meaneth
he
by
this
?
formall
,
pag.
in
a
remote
and
improper
sense
,
receiveth
Christ
,
to
justifie
Thy
faith
hath
made
thee
whole
,
verse
Jesus
perceived
that
vertue
had
gone
out
of
him
,
verse
G●r
.
30.
31.
Christ
Righteousnesse
,
viz.
That
he
which
glorieth
may
glory
in
the
Lord
.
Justification is not a Momentaneous act , begun and ended immediately upon our beleeving , but a continued act ; which though it be in its kind compleat from the first ' yet it is still in doing till the finall justification in the judgment day .
It
is
not
begun
and
ended
immediately
,
It
is
compleat
at
first
in
its
kind
Genera
singulorum
sheweth
us
with
what
limitation
to
receive
the
assertion
of
our
Divines
,
that
remission
and
justification
,
are
Rich.
Baxter
JOHN
CRANDON
E.
C.
Justification
by
workes
The
bare
act
of
beleeving
is
not
the
only
condition
of
the
new
Covenant
but
severall
other
duties
also
are
part
of
this
condition
,
[
viz.
of
Justification
Thes.
60.
pa.
i.
e.
Thes.
60.
p.
235
,
236.
&
p.
240
,
241
,
242.
&
Thes.
73
,
74
,
p.
causa
sine
qua
non
That
all
the
acts
or
works
of
all
morall
vertues
,
and
of
all
insu●ed
Habits
are
required
coordinately
with
faith
to
make
up
the
conditio
,
upon
which
we
shall
,
and
without
which
we
cannot
be
justifyed
.
B. 235. I desire no more of those that deny this , but that Scripture may be judge : and that they will put by no one Text to that end produced , till they can give some other commodious , and not forced interpretation .
Anathema
Maranatha
Take
heed
,
abuse
not
Scriptures
.
He
that
doeth
evill
hateth
the
light
,
neither
cometh
to
the
light
,
lest
his
deeds
which
are
evill
should
be
reproved
?
Joh.
Rom.
3.
20.
&c.
Therefore
by
the
deeds
of
the
Law
,
there
shall
no
flesh
be
justifyed
,
ver.
21.
The
righteousnesse
of
God
is
manifested
without
the
Law
,
being
witnessed
by
the
Law
and
the
Prophets
(
to
wit
,
he
that
doeth
them
shall
live
in
them
,
Gal.
3.
11
,
12.
)
ver.
22.
Even
the
righteousnesse
of
God
which
is
by
the
faith
of
Jesus
Christ
unto
all
and
upon
all
that
beleeve
.
ver.
24.
Being
justifyed
freely
by
his
grace
,
through
the
redemption
which
is
by
Jesus
Christ
,
i.
e.
his
grace
free
and
naked
favour
of
God
,
by
the
redemption
which
is
by
Jesus
Christ
,
ver.
25.
Whom
God
hath
set
forth
as
a
propitiation
through
faith
in
his
bloud
to
declare
his
righteousnesse
for
the
remission
of
sins
,
&c.
to
declare
his
righteousnesse
.
Ver.
26.
His
righteousnesse
that
he
may
be
just
and
the
justifyer
of
him
that
beleeveth
in
Jesus
.
Rom.
4.
1
,
&c.
Our
father
Abraham
the
father
of
the
faithfull
to
have
been
justifyed
by
works
,
for
then
he
should
have
whereof
to
glory
,
ver.
that
worketh
,
i.
e.
the
reward
is
reckoned
of
debt
to
him
,
that
worketh
not
,
but
beleeveth
on
him
that
justifyeth
the
ungodly
,
his
faith
is
imputed
to
righteousnesse
,
i.
e.
a
righteousnesse
without
works
,
a
blessednesse
consisting
in
the
covering
,
forgiving
and
not
imputing
of
sin
,
ver.
i.
e.
Therefore
it
is
of
faith
that
it
might
be
by
grace
:
that
the
promise
might
be
sure
to
all
the
seed
&c.
which
is
of
the
faith
of
Abraham
:
that
he
might
be
the
father
of
all
them
that
beleeve
,
that
righteousnesse
might
be
imputed
to
them
also
:
even
to
them
which
walke
in
the
steps
of
the
faith
of
our
father
Abraham
,
ver.
ver.
23.
It
was
not
written
for
his
sake
alone
that
it
was
imputed
to
him
,
but
for
us
also
to
whom
it
shall
be
imputed
,
if
we
beleeve
in
him
that
raised
up
Jesus
our
Lord
from
the
dead
,
ver.
We
that
are
Jewes
by
nature
and
not
sinners
of
the
Gentiles
,
Knowing
that
a
man
is
not
justifyed
by
the
works
of
the
Law
,
but
by
the
faith
of
Jesus
Christ
,
even
we
have
beleeved
in
Jesus
Christ
that
we
might
be
justifyed
by
the
faith
of
Christ
,
and
not
by
the
works
of
the
Law
,
&c.
Gal.
By
grace
are
ye
saved
through
faith
,
and
that
not
of
our selves
,
it
is
the
gift
of
God
.
Not
of
works
,
lest
any
man
should
boast
,
Ephes.
2.
8
,
9.
Not
of
works
,
but
of
him
that
calleth
,
Rom.
9.
11.
Not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
Rom.
9.
16.
Not
by
works
of
righteousnesse
which
we
have
done
,
but
according
to
his
mercy
,
Tit.
3.
5.
This
is
the
work
of
God
,
to
beleeve
in
him
whom
he
hath
sent
,
Joh.
6.
29.
They
which
are
of
faith
are
the
children
of
Abraham
,
and
blessed
with
our
father
Abraham
,
for
as
many
as
are
of
the
works
of
the
Law
are
cursed
,
Gal.
3.
7
,
9
,
10.
Beleeve
in
the
Lord
Jesus
,
and
thou
shalt
be
saved
,
Act.
16.
31.
Not
by
the
Law
of
works
,
for
it
is
written
,
The
just
shall
live
by
faith
,
Gal.
3.
11.
If
by
grace
,
then
it
is
no
more
of
works
,
else
grace
should
be
no
more
grace
:
if
of
works
then
,
it
is
no
more
grace
,
else
should
work
be
no
more
work
,
Rom.
Gods
righteousnesse
and
our
righteousnesse
,
Rom.
10.
3.
The
righteousnesse
of
faith
and
the
righteousnesse
of
works
,
Rom.
9.
30
,
31
,
32.
Phil.
wholly
by
promise
,
even
by
the
free
and
absolute
promise
made
to
Abraham
,
which
was
without
all
conditions
annexed
,
Gal.
by
inheritance
Heb.
9.
15.
Rom.
Paul
knew
nothing
by
himselfe
,
wherein
he
was
not
perfectly
sincere
,
and
sincerely
perfect
,
yet
deems
not
himself
to
be
thereby
justifyed
for
the
Lord
is
his
judge
and
justifyer
glory
before
God
;
but
he
hath
nothing
whereof
to
glory
,
&c.
Rom.
by
imputation
In
thee
all
Nations
of
the
earth
shall
be
blessed
?
them
that
are
of
faith
to
blessednesse
,
are
of
works
to
the
curse
,
Gal.
this
promise
is
made
Yea
and
Amen
,
the
matter
whereof
Christ
is
the
form
,
imforming
and
giving
life
and
vertue
to
it
we
receive
Christ
made
of
God
righteousnesse
Gal.
3.
27.
1
Cor.
1.
30.
2
Cor.
the
life
which
we
live
is
by
the
faith
of
the
Son
of
God
,
Gal.
2.
20.
Col.
3.
4.
Gal.
money
without
,
price
Isa.
9.
6.
Joh.
3.
16.
Isa.
For
death
reigned
from
Adam
,
over
them
that
had
not
sinned
,
after
the
similitude
of
Adam
:
for
when
we
were
yet
enemies
we
were
reconciled
to
God
by
the
death
of
his
Son
.
For
we
are
Gods
workmanship
created
in
Christ
Jesus
to
good
works
,
which
God
hath
ordained
before
that
we
should
walk
in
them
,
Ephes.
the
righteousnesse
of
God
is
from
faith
to
faith
beginning
in
the
spirit
perfected
by
the
flesh
,
Rom.
1.
17.
Gal.
B. The bare act of beleeving is not the onely condition of the New Covenant ; but severall other duties also are parts of that condition .
bare
act
of
beleeving
cloathed
act
Rom.
4.
16.
It
is
of
faith
that
it
might
be
of
grace
,
to
the
end
that
the
promise
might
be
sure
,
&c.
Isaac
not
Ismael
had
the
inheritance
:
Quia
nimirum
unica
ad
hanc
Fulkii
concio
.
p.
13.
promise
alone
,
mercy
alone
,
faith
alone
.
Quemadmodum
legale
justitiae
foedus
gratuitam
omnibus
nullisque
impeditam
Rom.
10.
3
,
&
deinceps
,
Calv.
Just.
lib.
3.
cap.
that
the
Gospell
promises
are
free
,
ac
sola
Dei
misericordia
suffultae
,
quum
legis
promissiones
ab
operum
conditione
pendeant
,
i.
e.
Gal.
3.
2.
Hab.
Idem
ibid.
separanda
esse
,
i.
e.
Fides
sine
operum
adminiculo
&c.
Faith
without
any
proppage
of
works
resteth
wholly
upon
mercy
.
devillish
doctrine
,
and
the
teachers
thereof
Hypocrites
,
who
teach
salvation
to
be
far
off
before
all
works
That the bare act of beleeving , saith Mr. Baxter , faith alone , saith Bellarmine , Thes. 60. is not the only condition of Justification ; but many other duties , &c.
Thes.
14.
pa.
Act.
20.
21.
Revel.
Worcestershire
,
ergo
London
.
Act.
viz.
Repentance
toward
God
,
and
faith
towards
our
Lord
Jesus
Christ
:
Ephesus
,
To
repent
and
do
his
first
works
,
else
will
he
come
and
remove
his
candlestick
out
of
its
place
,
except
he
repent
:
Pergamos
,
Repent
,
or
else
I
will
come
to
thee
quickly
,
and
will
fight
against
them
[
viz.
with
the
sword
of
my
mouth
.
The
fathers
have
eaten
sowre
grapes
and
the
childrens
teeth
are
set
on
edge
:
&c.
cap.
cap.
30
15
,
19.
Call
heaven
and
earth
to
witnesse
that
he
had
done
his
duty
life
and
death
,
good
and
evill
,
blessing
and
cursing
,
Mat.
3.
2.
Mark
.
6.
12.
Repent
,
for
the
Kingdom
of
God
is
at
hand
.
Luk.
13.
3
,
5.
Except
ye
repent
ye
shall
all
likewise
perish
.
touching
the
righteousnesse
which
is
in
the
Law
blamelesse
,
Phil.
I
verily
thought
with
my self
that
I
ought
to
do
many
things
against
the
Name
of
Jesus
,
which
thing
I
also
did
qua
justificat
,
&
qua
sanctificat
,
Repent
and
beleeve
the
Gospell
:
repentance
toward
God
and
faith
toward
the
Lord
Jesus
Christ
,
Mark.
●
.
15.
Act.
Paul
,
his
casting
away
his
own
righteosnesse
as
dung
and
losse
,
and
putting
on
of
Christ
,
the
first
justification
is
praying
for
pardon
,
and
forgiving
i.
e.
Solomon
,
1
King
.
8.
30
,
39.
Hear
thy
servants
when
they
shall
pray
towards
or
in
this
place
,
and
forgive
them
,
and
give
to
every
man
according
to
his
wayes
.
as
to
the
famine
and
pestilence
,
Whosoever
shall
call
upon
the
name
of
the
Lord
shall
be
saved
.
How
then
shall
they
call
upon
him
in
whom
they
have
not
beleeved
?
i.
e.
viz.
Mat.
6.
12
,
14
,
15.
Forgive
us
our
debts
as
we
forgive
our
debtours
,
for
if
we
forgive
men
their
trespasses
,
your
heavenly
father
will
also
forgive
you
;
but
if
ye
forgive
not
men
their
trspasses
,
neither
will
your
heavenly
father
forgive
your
trespasses
.
Mat.
18.
35.
So
likewise
shall
my
heavenly
father
do
to
you
also
,
if
ye
from
your
hearts
forgive
not
every
man
to
his
brother
their
trespasses
.
Mar.
11.
25
,
26.
When
ye
stand
praying
forgive
,
Luke
6.
35.
Forgive
and
ye
shall
be
forgiven
.
Isa.
5.
15.
And
the
prayer
of
faith
shall
save
the
sick
,
and
if
he
hath
committed
sins
they
shall
be
forgiven
him
.
Joh.
14.
13
,
14.
Whatsoever
ye
shall
aske
in
my
Name
I
will
do
it
,
Joh.
5.
15.
Whatsoever
we
aske
,
we
know
that
we
have
the
petitions
that
we
desired
of
him
.
with
every
wind
and
sound
of
doctrine
,
whither
their
seducers
will
.
He
that
beleeveth
shall
be
saved
,
he
that
beleeveth
not
shall
be
damned
,
Mark
.
Came
not
to
call
the
righteous
but
sinners
to
Repentance
,
Mat.
9.
13.
He
hath
shut
up
all
under
guilt
,
under
sin
,
that
the
promise
of
righteousnesse
by
the
faith
of
Jesus
Christ
might
be
upon
all
that
beleeve
,
Rom.
3.
19
,
22
,
23
,
24.
He
justifyeth
the
ungodly
,
Rom.
4.
5.
And
saveth
that
which
was
lost
,
Mat.
glory
of
as
in
a
glasse
is
transformed
into
the
same
image
of
grace
,
love
,
mercy
,
goodnesse
,
pity
,
the
prayer
of
faith
which
saveth
asking
simply
in
Christs
Name
we
aske
we
have
our
petitions
granted
Christs
name
Simon
Magus
Act.
8.
22.
)
perhaps
,
love
and
sincere
obedience
,
and
their
works
.
Wherefore
I
say
unto
thee
,
her
sins
which
are
many
are
forgiven
,
for
she
loved
much
:
But
to
whom
little
is
forgiven
,
the
same
loveth
litle
.
Which
will
love
most
,
he
to
whom
the
creditor
hath
forgiven
500.
pence
,
or
he
to
whom
he
forgave
I
suppose
he
to
whom
most
was
forgiven
.
Thou
hast
well
said
Mary
Magdalen
Thy
faith
hath
saved
thee
,
ver.
Mat.
5.
44.
Luk.
6.
27
,
45.
Love
your
enemies
,
That
ye
may
be
the
children
of
your
heavenly
Father
,
i.
e.
Joh.
13.
35.
By
this
shall
all
men
know
that
ye
are
my
disciples
if
ye
love
,
Joh.
3.
10.
In
this
the
children
of
God
are
manifest
,
and
the
children
of
the
Devill
,
he
that
loveth
not
,
is
not
of
God
,
Joh.
15.
12
,
17.
This
is
my
commandement
,
that
ye
love
one
another
,
ergo
ergo
Peters
Cor.
2.
9.
Eye
hath
not
seen
nor
ear
heard
,
what
the
Lord
hath
laid
up
for
them
that
love
him
:
ergo
,
Mat.
25.
Inherit
the
Kingdome
prepared
for
you
before
the
beginning
of
the
world
?
Rom.
8.
28.
All
things
shall
work
together
for
good
to
them
that
love
God
such
as
are
called
according
to
his
purpose
,
Grace
be
with
them
that
love
the
Lord
Jesus
,
Eph.
6.
24.
And
he
that
loveth
him
not
,
let
him
be
Anathema
Maranatha
,
1
Cor.
16.
22.
Ergo
,
Anathema
maranatha
God
hath
promised
the
Crown
,
the
Kingdom
to
them
that
love
him
,
Jam.
He
that
loveth
me
shall
be
loved
of
my
Father
,
Joh.
14.
21.
Ergo
,
quidlibet
e
quolibet
.
I
love
them
that
love
me
,
and
they
that
seek
me
early
shall
finde
me
,
Prov.
8.
17.
Ergo
,
That
I
may
cause
them
that
love
me
to
inherit
substance
:
and
I
will
fill
their
treasures
,
ver.
21.
Ergo
non
sequiturs
Corn
:
Agrippa
Thou
art
Peter
and
upon
this
rock
,
Mat.
16.
Ergo
Here
are
two
swords
,
Luk.
22.
38.
Ergo
,
God
made
two
lights
,
the
greater
to
rule
the
day
,
the
lesser
the
night
,
G●n
.
1.
Ergo
,
I
beat
down
my
body
and
keep
it
in
subjection
,
1
Cor.
9.
Ergo
,
Every
mans
work
shall
be
tryed
by
fire
,
1
Cor.
3.
Ergo
,
B. Mat. 12. 37. By thy words thou shalt be justifyed , and by thy words thou shalt be condemned . Justification and Condemnation seem here by our Saviours testimony to depend upon the sinfull and blamelesse use of our tongues , Ergo , upon works .
B. 1 Joh. 1. 9 If we confesse our sins , God is faithfull to forgive us our sins , and to cleanse us from our iniquities . Here confession another work seems to be a condition of forgivenesse and justification .
If
they
sin
they
have
an
advocate
with
the
Father
,
Baxters
conditio
sine
qua
non
caeteris
paribus
&
sensu
composito
B. Act. 8. 22. Repent of this thy wickednesse , and pray God , if perhaps the thought of thy heart may be forgiven thee .
causa
sine
qua
non
Append.
pag.
B. Act. 3. 19 , Repent and be converted , that your sinns may be blotted out , &c.
B. Act. 22. 16. Arise and be baptized , and wash away thy sins , calling on the name of the Lord .
Sacramenta
opere
operato
conferunt
gratiam
B. 1 Pet. 4. 18. If the righteous be scarce saved , where shall the wicked and ungodly appear ?
B. Rom. 6. 16. His servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousnesse .
cap.
1.
ver.
Thes.
62.
p.
B. Yet faith may be called the only condition of the New Covenant , i. e. of justification .
B. 1 Because it is the principall condition , and the other but the lesse principall . And as the whole countrey hath oft its name from the chief City ; so may the conditions of this Covenant from faith .
2 Because all the rest are reducible to it ; either being presupposed as necessary antecedents as means , or contained in it as its parts , properties or modifications , or else implyed as its immediate products or necescessary subservient means or consequents .
Judah
,
Pharez
That
as
the
whole
Country
hath
oft
its
name
from
the
chief
city
,
so
may
the
rest
duties
from
faith
:
Mizpah
,
Shiloh
,
Dan
,
Bethel
,
Israel
hath
forsaken
his
maker
and
buildeth
temples
By
grace
are
ye
saved
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
:
Not
of
works
,
lest
any
man
should
boast
:
For
ye
are
Gods
workmanship
,
created
in
Christ
Jesus
to
good
works
,
which
God
hath
before
ordained
that
we
should
walk
in
them
.
i.
e.
B. So then when you invite a man to your house , it is not necessary to bid him come in at the door ; or bring his head , or arms , or legs , or cloaths with him ( though these are necessary ) because all these are necessarily implyed : Even so when we are said to be justifyed by faith only ; or when it is promised that he which beleeveth shall be saved , all these forementioned duties are implyed and included .
Thes.
70.
pa.
B. Faith in the larg●st sense as it comprehendeth all the condition of the new Covenant , may be thus defined : It is when a sinner by the word and spirit of Christ , being throughly convinced of the righteousnesse of the Law , the truth of its threatning , the evill of his own sin , and the greatnesse of his misery hereupon , and withall of the nature and offices , sufficiency and excellency of Jesus Christ , the satisfaction he hath made , his willingnesse to save , and his free offer to all that will accept him for their Lord and Saviour , doth hereupon beleeve the truth of his Gospell , and accept of Christ as his onely Lord and Saviour , to bring them to God their chief good , and to present them pardoned and just before him , and to bestow upon them a more glorious inheritance , and doe accordingly rest on him as their Saviour , and sincerely ( though imperfectly ) obey him as their Lord , forgiving others , loving his people , bearing what sufferings are imposed , diligently using his means and ordinances , and confessing and bewailing their sins against him , and praying for pardon , and all this sincerely , and to the end .
Sponte Cretizantem quis neget esse Cretem ?
Apollo
Delphicus
quae
Justificat
,
&
qua
Justificat
,
It
is
when
a
sinner
,
&c.
then
faith
is
what
it
is
Esau
,
Christ
sincerely
to
the
end
B. This is the condition of the New Covenant at large : That all this is sometime called faith , as taking its name from the primary , principall , vitall part , is plain hence .
Hence
,
viz.
B. 1. In that faith is oft called [ obeying of the Gospell ] but the Gospell commands all this , Rom. 10. 16. 1 Pet 1. 22. & 4. 17. 2 Thess. 1. 8. Gal. 3. 1. & 5. 7. Heb. 5. 9.
i.
e.
Thesis
31.
pa.
B. The fufilling of the conditions of the new Covenant , is oft called faith , &c.
But these forementioned are parts of the condition of the new Covevenant ; Ergo , they are implyed and included in faith , Gal. 3. 12 , 23 , 25.
i.
e.
B. If Christ be the object of justifying faith , as such , not only in his Priestly office , as our Redeemer and Saviour , but also in his Kingly office our Lord and Ruler , then other works and duties of obedience are as much required as faith in justifying us before God .
But Christ is the object of justifying faith as such , not only in his Priestly but also in his Kingly office , as our Lord as well as our Redeemer and Saviour ; Ergo , other works and duties of obedience have so much to do injustifying as faith . [ He saith affiance , which whether i● at all differs from faith , and whether he means not the same with faith , we shall see afterward , if it be necessary . ]
hay
and
stabble
B. Thes. 66. Christ is not in any one part or work of his office alone , the object of justifying faith , as such ; but Christ in his entire office considered , is this object . viz. as he is Redeemer , Lord , and Saviour .
Jesus
Christ
,
i.
e.
any
other
fountain
opened
for
the
washing
away
of
our
sins
but
the
bloud
of
Christ
only
any
other
satisfaction
made
to
the
justice
of
God
but
by
the
sacrifice
of
Christ
alone
I
am
the
good
Shepheard
,
and
give
and
lay
down
my
life
for
the
sheep
,
Joh.
10
11
,
15.
He
came
not
to
be
ministred
unto
but
to
minister
,
and
to
give
his
life
a
ransome
for
many
,
Mat.
20.
28.
viz.
through
the
veil
of
his
flesh
,
thorough
his
bloud
,
Holiest
to
the
Father
LORD
,
that
was
betraye●
▪
1
Cor.
11.
23.
crucifyed
,
1
Cor.
2.
8
:
killed
,
Act.
3.
15.
and
rais●●
again
,
1
Cor.
6.
14.
Even
the
Lord
of
glory
and
Prince
of
life
.
the
Lords
death
,
1
Cor.
11.
2●
.
The
Lords
body
,
and
the
Lords
bloud
,
1
Cor.
having
spoyled
these
Principalities
and
powers
,
made
a
shew
of
them
openly
,
and
triumphed
over
them
?
Col.
The
strong
man
had
not
been
driven
out
by
a
stronger
then
he
,
Luk.
Thes.
31.
]
as
he
doth
establish
the
morall
Law
commanding
perfect
obedience
,
and
forbidding
every
sin
,
as
exactly
as
under
the
Covenant
of
works
Moses
,
no
Exactor
,
no
giver
of
Lawes
but
a
giver
of
grace
,
a
Saviour
,
accursed
●and
hellish
Papists
taught
,
that
he
justifyeth
as
a
Law-giver
,
that
they
which
so
paint
him
out
,
make
him
not
a
Christ
but
a
Fiend
or
Devill
.
i.
e.
As
the
serpent
was
lifted
up
in
the
wildernesse
,
so
shall
the
Son
of
man
be
lifted
up
,
[
viz.
that
whosoever
beleeveth
in
him
should
not
perish
,
but
have
everlasting
life
,
John
3.
14
,
15.
I
determined
to
know
(
i.
e.
nothing
else
but
Christ
,
and
him
crucifyed
,
1
Cor.
2.
2.
If
I
be
lifted
up
I
will
draw
all
men
to
me
,
Joh.
12.
32
,
33.
He
that
eateth
my
flesh
and
drinketh
my
bloud
,
Joh.
6.
47
,
-
58.
Whom
God
hath
set
forth
as
a
propitiation
through
faith
in
his
bloud
,
Rom.
4.
25.
Being
justified
by
his
bloud
,
Rom.
5.
9.
The
bloud
of
Christ
cleanseth
from
all
sin
,
1
Joh.
1.
7.
The
Lambe
of
God
that
taketh
away
the
sins
of
the
World
,
Joh.
1.
29.
Having
made
peace
through
the
bloud
of
his
Crosse
.
Col.
1.
20.
And
reconciled
us
in
the
body
of
his
flesh
through
death
,
Ver.
21
,
22.
Having
redemption
through
his
bloud
even
the
sorgivenesse
of
sin
,
Col
1.
14.
He
hath
purchased
his
Church
with
his
bloud
,
Act.
20.
28.
Having
boldnesse
to
enter
into
the
Holiest
by
the
bloud
of
Jesus
,
by
the
new
and
living
way
,
which
he
hath
consecrated
through
the
veil
of
his
flesh
,
Heb.
10.
19
,
20.
He
was
wounded
for
our
sins
and
bruised
for
our
iniquities
,
and
by
his
stripes
we
are
healed
,
Isa.
53.
5.
God
forbid
that
I
should
glory
in
any
thing
but
in
the
Crosse
of
our
Lord
Jesus
Christ
,
Gal.
Baxter
Thes.
i.
e.
his
assuming
of
the
humane
nature
,
his
establishing
and
sealing
the
Covenant
,
his
working
miracles
,
his
sending
his
Disciples
to
convert
and
save
the
world
,
his
overcoming
death
and
rising
again
,
&c.
life
of
Christ
sacrificed
for
us
to
be
the
Ransom
,
Mat.
20.
28.
1
Tim.
2.
6.
The
Price
by
which
we
are
purchased
and
redeemed
from
thraldome
.
1
Cor.
The
propitiation
for
our
sins
through
faith
in
his
bloud
.
Rom.
3.
25.
1
Joh.
4.
10.
i.
e.
Christ
being
become
an
high
Priest
,
by
his
own
bloud
entred
once
into
the
Holy
place
,
having
obtained
for
us
eternall
Redemption
.
ver.
13
,
14.
If
the
bloud
of
Buls
,
sanctifyed
to
the
purifying
of
the
Flesh
,
how
much
more
shall
the
bloud
of
Christ
,
which
by
the
eternall
Spirit
offered
himselfe
to
God
,
without
spot
,
purge
your
conscience
from
dead
works
?
e.
i.
ver.
15.
He
is
the
M●diatour
of
the
new
Covenant
,
that
by
means
of
death
,
for
the
redemption
of
the
transgressions
under
the
first
Testament
,
they
which
are
called
may
receive
the
promise
of
the
eternall
inheritance
,
i.
e.
ver.
26
▪
Christ
now
once
at
the
end
of
the
world
hath
appeared
to
put
away
sin
by
the
sacrifice
of
himself
.
John
,
The
bloud
of
Christ
purgeth
from
all
sin
,
1
Joh.
ver.
28.
Christ
was
once
offered
to
bear
the
sins
of
many
.
He
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
?
Gal.
fulfill
that
will
of
God
written
in
the
volume
of
Gods
book
to
offer
himself
a
sacrifice
for
sin
,
Lo
,
I
come
:
by
this
will
of
God
we
are
sanctifyed
by
the
offering
of
the
body
of
Jesus
Christ
once
for
all
,
ver.
he
having
once
offered
sacrifice
for
sins
for
ever
,
sat
down
at
the
right
hand
of
God
,
by
one
offering
he
hath
perfected
for
ever
them
that
are
sanctifyed
.
ver.
17
,
18.
viz.
The
taking
away
of
their
sinnes
and
iniquities
:
And
where
the
remission
of
these
is
,
there
is
no
more
offering
,
B. Pa. 255. That Christ as a Saviour only , or in respect of his Priestly office only , is not the object of justifying faith ; But that faith doth as really and immediately receive him as King , and in so doing justifie ; this I prove thus ,
Appen
.
pa.
B. 1. The Gospell doth not reveal Christs offices as separated : but as they are revealed , so they must be beleeved .
B. 2. Neither doth it offer Christ in his Pristly office only as separated form his Kingly : though it may sometimes presse the acceptance of him in one respect ; and sometimes in another : but as he is offered , so he must be received .
B. 3. Scripture no where tyeth justification to the receipt of him as our Priest only ; therefore we must not do so .
B. 4. How commonly doth Scripture joyn his offices together , calling him our Lord and Saviour Jesus Christ ?
B. 5. If we receive him not as King , we receive him not as entire Saviour ; for he saveth us , not only by dying for us , but also by reducing us really into communion with God , and guiding us by his Lawes , and protecting and perfecting us by his government , and subduing our enemies .
The
husband
is
in
some
sense
said
sometimes
to
save
the
wife
,
and
the
wife
to
save
the
husband
;
and
the
Ministers
to
save
themselves
and
others
,
1
Cor.
7.
16.
1
Tim.
B. 6. His Kingly office is a true part of his entire office of Mediatourship : Now the sincerity of acts in Morall respects lyeth in their true suitablenesse to the nature of their objects : As God is not truly loved except he be loved entirely ; so neither is Christ truely received , except you receive him entirely . It is a lame , partiall faith , and no true faith , that taketh Christ only in the notion of a deliverer from guilt and punishment without any accepting of him as our Lord and Governour , though I beleeve that the hope of being pardoned and saved is the first thing that moveth men to receive Christ , yet doe they being so moved , receive him as their Lord also , or else they do not receive him sincerely .
B. 7. The exalting of his Kingly office is as principall an end of his dying and becoming Mediator , as is the saving of us , and exalting of his Priestly office ; see the 2. Psalme , & Rom. 14. 9. To this end he both dyed , rose again , and revived that he might be the Lord both of the dead and the living ; and therefore the receiving of him as Priest alone , is not like to be the condition of our justification .
B. So that if Christ put both into the condition , we must not separate what he hath joyned .
B. But the main ground of their errour who think otherwise , is this , They think acceptance of the mercy offered , doth make it ours immediately in a naturall way , as the accepting of a thing from men , and so as if he that accepteth pardon should have it , and he that accepteth sanctity should have it , &c. But Christ ( as I have shewed ) establisheth his office and authority , before he bestoweth his mercies , and though accepting be the proper condition , yet doth it not confer the title to us as it is an accepting primarily , but as it is the Covenants condition : If we we should take possession when we have no title in Law , God would quickly challenge us for our bold usurpation , and deal with us as with him that intruded without the wedding garment . There is more adoe then come in , and sit down , and take what we have a minde to : God hath put all his Sons offices into the condition , to be received and submitted to : Either all or none must be accepted . And if all be in the condition , then the receiving of all must needs justifie upon the grounds that I have laid down before .
naturall
way
spirituall
way
Cor.
2.
14.
The
naturall
man
receiveth
not
the
things
of
the
Spirit
of
God
,
way
of
faith
alone
,
the
Spirit
,
the
flesh
,
Gal.
Flesh
and
bloud
cannot
reveal
it
unto
us
,
but
our
Father
which
is
in
heaven
.
i.
e.
hath
his
eye
evill
because
God
is
good
:
filthy
rags
of
mans
righteousnesse
wedding
garment
The
Publicans
and
harlots
enter
into
the
Kingdome
of
God
before
these
Pharisaicall
justiciaries
,
and
whited
sepulchers
.
Whosoever
thirsteth
,
i.
e.
let
him
come
to
me
,
and
whosoever
will
,
let
him
drink
of
the
well
of
the
water
of
life
freely
,
Rev.
Baxter
,
There
is
more
adoe
then
come
in
,
and
sit
down
,
and
take
what
we
have
a
mind
to
:
to
the
unknown
God
,
Act.
Goddesse
Condition
Thesis
,
pag.
266.
&
deinceps
.
B. As the accepting of Christ for Lord , ( which is the hearts subjection ) is as essentiall a part of justifying faith , as the accepting of him for our Saviour : So consequently sincere obedience ( which is the effect of the former ) hath as much to do in justifying us before God , as affiance ( which is the fruit of the latter . )
B. That obedience is as neer a fruit of faith as affiance , is evident ; if you take it for the obedience of the soul , in acts that are no more remote from the heart then affiance is : and so is the obedience of our actions externall , in its formall respect ( as obedience ) : though not in its materiall , because the imperate acts are not all so neer the fountain as the elicite .
i.
e.
Joh.
15.
5.
Rom.
Theses
,
viz.
pa. 289. Faith only doth not justifie , in opposition to the works of the Gospell , but those works do also justifie .
Both faith and works justifie in the same kind of causality , viz. as Causae sine quibus non , or mediate and improper causes ; or ( as Dr. Twisse ) causae dispositivae , &c. The like may be said of Love , and of others in the same station .
causas
sine
quibus
non
Vind.
Lib.
1.
Par.
2.
Sect.
2.
Proxime
finem
.
Vix
majus
p●ceatum
est
quam
justificationem
quaerere
ex
operibus
:
B. I know this is the doctrine that will have the loudest out-cries raised against it : and will make some cry out , Heresie , Popery , Socinianism , and what not ? For mine own part the searcher of hearts knoweth , that not singularity , affection of novelty , nor any goodwill to Popery , provoketh me to entertain it ; but that I have earnestly sought the Lords direction upon my knees , before I durst adventure on it , and that I resisted the light of this conclusion as long as I was able ; but a man cannot force his own understanding , if the evidence of truth force it not , though he may force his pen or tongue to silence or dissembling . That which I shall do further is to give you some proofs , &c.
the
heart
is
deceitfull
above
all
things
and
desperately
evill
,
who
can
finde
it
out
?
to
send
them
strong
delusions
that
they
should
beleeve
a
lie
,
Thes.
2.
10
,
11
,
12.
Yeelding
them
up
to
waxe
worse
,
deceiving
others
,
being
themselves
deceived
or
self-deceivers
,
2
Tim.
B. If faith justifie as it is the fulfilling of the condition of the new Covenant , and obedience be also part of the condition ; then obedience must justifie in the same way as faith : But both parts of the Antecedent are before proved .
causa
sine
qua
non
mouth-almighty
Condition
,
when
like
Bel
and
the
Dragon
,
great
and
sole
pa. 292. The plain expression of St. James should terrifie us from an interpretation contradictory to the Text , and except apparent violence be used with his Chap. 2. 21 , 24 , 25. &c. it cannot be doubted but that a man is justifyed by works and not by faith only . Eusebius , Hierom.
Erasmus
,
Luther
,
Musculus
,
Cajetan
Herod
,
Act.
12.
1
,
&c.
Philo
Judaeus
B. Pag. 297. I dare not teach the holy Ghost to speak ; nor force the Scripture ; nor raise an exposition so far from the plain importance of the words without apparent necessity : but here is not the least necessity : there being not the least inconvenience that I know of , in affirming justification by works , in the fore explained sense ( i. e. in the sense which Mr. Baxters sense and reason without any help of Scripture hath devised . ) Men seldome are bold with Scripture in forcing it , but they are first bold with conscience in forcing it , as one M. Baxter , who with onespell , hath forced all the large and divine disputes of Paul about justification into a cherristone , and hurld it at the feet of his St. Sense , there to do homage , or to be trampled into the dirt . )
B If it were but some one phrase dissonant from the ordinary language of Scripture , I should not doubt but it must be reduced to the rest . But when it is the very scope of a Chapter , in plain and frequent expressions , no whit dissonant from any other Scripture ; I think he that may so wrest it , as to make it unsay what it saith , may as well make him a Creed of his own , let the Scriptuee say what it will to the contrary . What is this but with the Papists to make the Scripture a nose of wax ? If St. James speak it so over and over , that justification is by works , and not by faith only , I will see more cause before I deny it ; or say he means a working faith .
Scopus
Jacobi
i.
e.
i.
e.
ver.
14.
What
doth
it
profit
,
though
a
man
say
he
hath
faith
and
hath
not
works
,
shall
his
faith
save
him
?
the
saying
James
;
Pag.
Br. In opening this I shall first shew the clearness of that in Iames for the point in question . &c.
B. The ordinary expositions of St. James are these two . 1. That he speaks of Justification before men , and not before God . 2. That he speaks of works , as justifying our Faith , and not as justifying our persons : ( or as Mr. Pembles phrase is ) The Apostle when he saith works justifie , must bee understood by a Metonymy , that a working faith justifieth . That the former exposition is false may appear thus .
Divide
&
impera
if
it
be
but
some
one
phrase
dissonant
from
the
ordinary
language
of
Scripture
,
that
one
must
bee
reduced
to
the
rest
,
and
not
all
the
rest
to
that
one
.
Shewed
by
works
i.
e.
Iustificamur
fide
,
i.
e.
non
absque
side
,
i.
e.
Baxters
Thesis
B. p. 294. The Worlds Iustification frees us but from the worlds Accusation , to which it is opposed : And therefore it is but either a Iustification from Mans Laws ; or else a particular Iustification of us in respect of some particular Facts ; or else an usurped Iudgement and sustification : for they are not constituted our Iudges by God : and therefore wee may say with Paul , it is a small thing with me to be judged of you or of mans judgement . And so a small thing to be justified by men from the accusations of the Law of God .
But the justification in James , is of greater moment as appears in the Text. For 1. It is such as salvation dependeth on . ver. 14.
2. It is such as followeth only a saving Faith . But the world may as well justifie us when we have no faith at all .
I therfore affirm , 1. That the world is no lawfull judge of our righteousness before God , &c. 2. Nor a competent capable judge and cannot passe any certain true sentence , &c. 3. If they could , yet works are no certain Medium , or evidence , wherby the world can know us to bee righteous . For there is no outward work which an hypocrite may not perform : and inward works they cannot discern , &c. So that if it bee not certain that the Text speaketh of justification before God , I scarce know what to be certain of .
i.
e.
By
their
fruits
ye
shall
know
them
,
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
yee
love
one
another
,
that
the
World
may
know
that
thou
hast
loved
them
,
He
that
is
of
God
heareth
us
,
he
that
is
not
of
God
heareth
us
not
,
hereby
know
we
the
Spirit
of
Truth
and
the
Spirit
of
Error
,
Let
your
light
so
shine
forth
before
others
that
they
seeing
your
good
workes
may
glorifie
your
Father
which
is
in
Heaven
,
magnifie
my
office
if
by
any
meanes
may
provoke
my
bretheren
&c.
and
save
some
of
them
.
By
your
orderly
carriage
.
&c.
the
unbeleever
shall
be
convinced
,
fall
downe
worship
God
,
and
report
that
God
is
in
you
of
a
truth
,
That
he
that
is
of
the
contrary
part
may
be
ashamed
,
having
nothing
evill
to
say
of
you
,
Having
your
conversation
honest
among
the
Gentiles
,
that
whereas
they
speake
evill
of
you
,
they
may
by
your
good
works
which
they
see
,
glorifie
God
,
Because
by
this
deed
thou
hast
given
great
occasion
to
the
enemies
of
God
to
blaspheme
,
God
hath
begun
,
and
will
perfect
in
you
the
good
worke
,
as
it
is
meet
for
me
to
judge
of
you
,
because
,
&c.
I
am
perswaded
of
you
things
that
accompany
salvation
,
because
of
your
works
and
labours
of
love
,
&c.
Wee
give
thanks
to
God
for
you
,
&c.
since
we
heard
of
your
Faith
in
Christ
Jesus
,
and
love
to
all
the
Saints
,
for
the
hope
which
is
laid
up
for
you
in
Heaven
,
To
the
Saints
which
are
at
Rome
,
Corinth
,
&c.
Vnto
me
it
is
a
small
thing
to
be
judged
of
you
,
or
of
mans
judgement
,
B. 1. It is such as Salvation dependeth on . ver. 14. Brevis esse laboro , Obscurus fio .
B. 2. It is such as followeth only a saving faith . But the world may as well justifie us when we have no Faith at all .
B. Once more : 1. Was Abrahaem justified before men for a secret Action ? 2. Or such an Action as the killing of his only Son would have been ?
B. Was not he the Justifier beer which was the imputer of Righteousness ? but God was the imputer of Righteousness ▪ ver. 23. Therefore God was the Justifier . So I leave that Interpretation to sleep .
I
leave
that
interpretation
to
sleep
,
So
that
it
may
sleep
can
this
faith
save
viz.
a
dead
faith
A
faith
of
Devils
there
is
a
God
&c.
Papists
Cavills
i
e.
i.
e.
i.
e.
i.
e.
Br. pag. 299. 1. When it is sayd we are justified by works , the word [ by ] implieth more than an idle concomitancy , if they only stood by , while Faith doth all , it could not be sayd wee are justified by works .
B. p. 300. 2. When the Apostle saith , [ by workes and not by faith onely ] hee plainly makes them concomitant in the procurement , or in that kinde of causality which they have : especially seeing he saith not as he is commonly interpreted , [ Not by Faith which is alone ] but [ By Faith onely . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
Shew
me
thy
Faith
without
thy
works
,
and
will
shew
thee
my
Faith
by
my
works
,
B. 3. Therefore he saith that [ Faith is dead being alone ] because it is dead to the use and purpose of justifying : for in it selfe it hath a life according to its quality still . This appears from his comparison in the former verse . 16 that this is the death he speaks of . And so works make Faith alive as to the attainment of its end of Justification .
seeme
to
faile
in
the
Explication
of
the
22.
verse
Faiths
working
with
Abrahams
workes
,
and
perfecting
by
workes
.
B. Thes. 78. Our full Justification , and our everlasting Salvation have the same conditions on our part . But sincere obedience is without all Doubt , a condition of our s●lvation : Therefore also of our Justification .
Our Full Justification and our Everlasting Salvation have the same Conditions on our part . But sincere obedience is without all doubt a condition of our Everlasting Salvation . Therefore also of our full Justification .
Everlasting
Salvation
Now
is
the
day
of
salvation
,
This
day
salvation
is
come
to
this
house
:
To
us
that
are
saved
By
Grace
ye
are
saved
have
life
Everlasting
eternall
life
to
bee
passed
from
death
to
life
,
B. Explic. p. 311. The Antecedent is manifest in that Scripture maketh faith a condition of both Justification and Salvation : and so it doth obedience also as is before explained .
B Therefore are we justified that we may be saved .
viz
▪
B. It would be as derogatory to Christs righteousnesse , if we be saved by works , as if we be justified by works .
B. Neither is there any way to the former , but by the latter .
That
which
a
man
is
justified
by
he
is
saved
by
.
for
there
is
salvation
in
no
other
,
nor
any
other
name
given
us
under
Heaven
by
which
we
may
be
saved
,
By
the
righteousness
of
One
,
Grace
came
upon
all
to
justification
of
life
.
B. Though Glorification bee an adding of a greater happinesse then we lost ; and so justification is not enough thereto : yet on our part they have the same Conditions .
are
made
to
be
taken
B. Yet heer I say still [ our full Justification ] because as I have shewed [ i. e. said ] our first possession of it is upon our meer Faith , or contract with Christ . But I think our glorification will be acknowledged to have the same conditions with our finall justification at the bar of Christ : and why not to our entire continued justification upon earth ?
We
are
made
partakers
of
Christ
,
if
wee
hold
the
beginning
of
our
confidence
stedfast
to
the
end
.
We
are
the
house
of
Christ
,
if
we
hold
fast
our
confidence
to
the
end
,
They
went
out
from
us
,
but
they
were
not
of
us
,
for
if
they
had
been
of
us
,
they
would
without
doubt
have
continued
with
us
;
but
they
went
out
that
they
might
be
made
manifest
that
they
were
not
all
of
us
.
That
Obedience
is
an
undoubted
condition
of
our
salvation
.
Causa
sine
qua
non
Causa
sine
qua
non
in
procurement
,
or
in
that
kind
of
causality
which
they
have
.
to
be
the
condition
of
our
salvation
,
and
to
have
a
hand
in
,
or
give
right
to
justification
,
Papists
efficiency
that
dung
and
rags
and
filth
of
mans
righteousness
,
its
object
which
it
receiveth
and
of
the
a●undance
of
the
grace
and
righteousness
which
it
receiveth
from
Christ
in
receiving
him
,
children
and
joint
heirs
it
be
of
debt
,
and
no
more
of
Grace
,
If
ye
be
circumcised
,
Christ
shall
not
profit
you
,
ye
are
debtors
to
the
whole
Law
,
i.
e.
Causa
sine
qua
non
i.
e.
Causa
sine
qua
non
Didst
thou
not
agree
with
me
for
a
peny
?
Take
what
thine
is
and
go
thy
way
He
hath
mercy
on
whom
he
will
have
mercy
,
it
is
not
of
him
that
willeth
,
or
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
Baxters
,
viz.
All
the
promises
of
God
in
him
are
yea
,
and
in
him
Amen
,
To
Abraham
and
his
seed
were
the
promises
made
,
he
saith
not
his
seeds
as
of
many
,
but
of
one
,
and
to
thy
seed
which
was
Christ
.
viz.
Jesus
lifted
his
eyes
upon
his
disciples
and
said
,
Blessed
be
[
YEE
]
poor
,
for
yours
is
the
Kingdome
of
God
.
Blessed
are
YEE
that
hunger
,
YEE
that
weep
&c.
partakers
of
the
Divine
Nature
having
begotten
us
to
himself
of
incorruptible
seed
,
we
are
born
of
God
,
and
have
received
the
spirit
of
adoption
by
which
we
cry
Abba
,
Father
:
if
sons
then
heirs
,
&c.
that
his
seed
should
be
as
the
dust
of
the
earth
,
as
the
stars
of
heaven
numberless
,
that
he
should
bee
blessed
,
and
in
him
all
nations
of
the
earth
be
blessed
:
that
the
land
of
Canaan
the
type
and
the
eternall
land
of
Promise
the
Antitype
By
my self
have
I
sworn
,
because
thou
hast
done
this
thing
,
and
hast
not
with
held
thy
son
,
thy
only
son
,
That
in
blessing
I
will
blesse
thee
,
and
in
multiplying
I
will
multiply
thy
seed
as
the
stars
in
heaven
,
and
as
the
sand
&c.
and
in
thy
seed
shall
all
the
nations
of
the
earth
be
blessed
,
because
thou
hast
obeyed
my
voice
,
to
be
prepared
from
the
beginning
of
the
world
;
purchased
for
them
by
Christs
death
,
That
they
were
begotten
to
it
by
the
seed
of
God
begetting
Christ
in
them
,
and
are
inrighted
to
it
by
their
adoption
:
Reward
of
the
inheritance
to
turn
the
grace
of
the
Lord
Jesus
Christ
into
lasciviousness
,
knowing
that
their
labour
is
not
vaine
in
the
Lord
;
to
all
sufferings
that
all
are
not
worthy
to
be
compared
to
the
glory
to
be
revealed
to
them
his
apples
and
flaggons
new
creating
them
to
the
performance
thereof
,
having
ordeined
them
to
walke
therein
.
from
crying
out
against
the
inequality
of
Gods
wayes
,
unjustly
a
friend
of
Publicans
and
sinners
.
in
Patriâ
B. Heb. 5. 9. Christ is the Author of eternall salvation to them that obey him .
B. Ro. 2. 7. 8. 9. 10.
B. Rev. 22 14. Blessed are they that doe his commandements , that they may have right to the tree of life , and may enter in by the gates into the City .
B. Ja. 1. 22. 23. 24. 25.
B. Especially Mat. 5. 19. 20.
Whosoever
therfore
shal
break
one
of
the
least
of
these
Cōmandments
and
teach
men
so
to
do
,
the
same
shal
be
least
in
the
Kingdom
of
Heaven
:
But
whosoever
shall
do
and
teach
them
the
same
shal
be
great
in
the
Kingdom
of
Heaven
.
Exc●pt
your
Righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
Kingdome
of
Heaven
.
B. Mat. 7. 13. Enter ye in at the strait gate , for wide is the gate and broad is the way that leadeth to destruction , and many there be that go in therat ▪ But strait is the gate and narrow the way that leadeth to life and few there be that find it .
Strive
to
enter
in
at
the
strait
Gate
,
for
many
shall
seeke
to
enter
in
,
and
shall
not
bee
able
.
do
so
far
know
the
judgement
of
God
,
as
to
know
these
things
to
be
worthy
of
death
?
narrow
way
and
gate
,
few
there
be
that
finde
it
▪
few
there
are
that
enter
by
it
,
few
there
be
that
finde
it
,
I
am
the
way
I
am
the
door
,
by
mee
if
any
man
enter
,
none
can
come
to
the
Father
but
by
me
,
The
way
into
the
holiest
consecrated
or
new
made
for
us
through
the
vail
of
Christs
flesh
,
Blessed
art
thou
Simon
Bar-jona
for
fl●sh
and
bloud
hath
not
revealed
it
to
thee
,
but
my
Father
which
is
in
heaven
,
None
can
enter
into
it
except
the
Father
draw
him
.
Except
he
be
taught
and
have
learned
of
the
Father
,
●he
Publicans
and
harlots
enter
into
the
kingdome
of
heaven
before
the
strict
▪
living
Pharisees
if
strictness
of
life
had
been
the
way
to
it
,
the
Pharisees
had
entred
before
them
.
Br.
suo
se
jugulavit
gladio
B. Ma. 7. 21. Not every one that faith Lord , Lord , shall enter &c. but he that doth the will of my Father , &c.
will
and
work
of
the
Fathers
willing
and
commanding
that
we
beleeve
on
him
wh●m
he
hath
sent
,
B. Ma 7. 22. 23. Many shall say in that day , Lord we have prophesi●d , &c. to whom it shall be answered , I know you not , depart from me , ye workers of iniquities .
I
know
you
not
B. Ro. 8. 4. That the righteousnes of the Law might bee fulfilled in us which walk not after the flesh but after the spirit .
And
they
walk
not
after
the
flesh
but
after
the
spirit
,
which
worship
God
in
the
spirit
,
and
rejoice
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
,
i.
e.
works
of
their
own
Righteousnes
which
the
Law
weak
through
the
flesh
B. Ro. 8. 13. If yee live after the flesh yee shall die : but if yee through the spirit do mortifie the deeds of the body yee shall live .
Are
yee
so
foolish
?
having
begun
in
the
spirit
,
are
ye
now
made
perfect
by
the
flesh
?
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
.
walk
not
after
the
flesh
but
after
the
spirit
.
he
that
hath
the
son
hath
life
,
he
that
hath
not
the
son
hath
not
life
.
B. pa. 236. lin. 21. Mat. 10. 37. Hee that loveth Father or Mother more then me is unworthy of mee , so of Sonne or Daughter .
Bellarmine
;
viz.
B. Lu. 13. 24. hath been before examined . Phi. 2. 12. Work out your salvation with fear and trembling .
who
being
in
the
form
of
God
,
and
equall
with
God
,
took
to
himselfe
the
forme
of
a
servant
,
made
himselfe
of
no
reputation
,
abased
himselfe
to
the
death
,
to
the
Cross
,
to
the
Curs
:
and
so
became
exalted
on
high
above
all
names
&c.
God
alone
that
worketh
in
us
both
to
will
and
to
doe
,
of
his
good
pleasure
▪
B. Ro. 2. 7. 10. hath been before answered .
B. 1. Co. 9. 24. so run that ye may obtaine ▪ & 2. Tim. 2. 5. If a man strive for mast●ries , he is not crowned except he strive lawfully .
B. 2. Tim. 2. 12. If we suffer , we shall also reign [ with him ] If we deny him , he also will deny us .
B. 1. Tim. 6. 18. 19. Charge them that are rich &c. not to trust in uncertain riches &c. that they do good , bee rich in good works , ready to distribute , willing to communicate , laying up for themselves a good foundation against the time to come , that they may lay hold on eternall life .
B. Lu. 11. 28. Blessed are they that hear the word of God and keep it .
Search
the
Scriptures
for
in
them
ye
think
to
have
eternall
life
,
and
they
are
they
which
testifie
of
me
,
yet
yee
will
not
come
to
mee
,
that
ye
may
have
life
B. Mat. 25. 41. 42. Goe yee cursed into hell fire prepared for the Divell and his Angels : for I was hungry and yee fed me not thirsty &c.
Baxters
7.
pag. 317. It is most clear in the Scripture , and b●yond all dispute , that our Actuall , most proper , compleat Justification at the great Judgement will be according to our works , and according to what we have done in the Flesh , whether good or evill : which can bee no therwise than as it was the Condition of that Justification . And so Christ at that great Assize will not give his bare will of Purpose as the Reason of his proceedings , but as he governed by a Law , so he will judge by a Law ; and will then give the reason of his publicke sentence from mens keeping or breaking of the conditions of his Covenant , that so the mouths of all may be stopped , and the equity of his Judgement may be made manifest to all ; and that he may there set forth his hatred to the sins , and not only to the persons of the condemned ; and his love to the obedience , and not only to the persons of the justified .
Eckins
,
Hosius
,
Vega
,
&c.
It
is
most
clear
and
beyond
all
dispute
,
that
our
proper
,
compleat
,
and
actuall
justification
,
our
Actuall
,
most
Proper
,
compleat
Justification
,
most
Proper
Justification
according
to
our
workes
,
and
according
to
what
wee
have
done
in
the
flesh
,
whether
it
be
good
or
evill
.
acquitting
from
the
Accusation
,
and
condemnation
of
the
Law
.
touching
the
Righteousnesse
which
is
by
the
Law
blamelesse
,
all
good
Conscience
before
God
An
usurped
Judgement
and
Justification
,
I
affirme
,
The
World
is
no
lawfull
Judge
of
our
Righteousnesse
before
God
;
neither
are
they
competent
or
capable
Judges
of
our
Righteousnesse
or
unrighteousnesse
;
neither
are
works
a
certaine
or
evidence
whereby
the
world
can
know
us
to
be
righteous
,
for
the
outward
part
an
hypocrite
may
performe
,
and
the
inward
part
,
Principles
and
ends
of
the
worke
they
cannot
discern
.
Justification
in
the
last
day
must
passe
by
workes
to
declare
to
the
World
not
only
the
righteousnes
&
obedience
of
the
justified
,
but
also
the
equity
of
the
Justifier
,
and
to
stop
every
month
from
speaking
against
either
.
I
resisted
the
Light
of
this
Conclusion
as
long
as
I
was
able
.
Works
justifie
Mat
:
25.
21.
23.
Mat.
25.
34
35.
1
Pet
1.
17.
So
2.
Co
5.
10.
Rev.
20.
12.
13.
Heb.
13.
17.
Phil
4
17.
Mat.
12.
36
Citizens
which
sent
word
after
him
,
wee
will
not
have
this
man
to
rule
over
us
,
bring
them
hither
and
sl●y
them
before
me
.
Hee
added
and
spake
a
parable
because
he
was
nigh
to
Jerusalem
,
that
the
Kingdom
of
God
should
immediatly
appeare
,
cast
out
into
utter
darknesse
,
where
is
weeping
and
gnashing
of
teeth
:
sub
calculo
melioris
Indicii
an
Austere
man
,
a
strait
Law-giver
,
and
a
rigorous
exactor
of
the
fulfilling
of
his
Lawes
;
I
knew
thee
that
thou
art
an
hard
man
reaping
where
thou
hast
not
sowne
,
and
gathering
where
thou
hast
not
strawed
,
and
I
was
afraid
,
Kingdome
of
Christ
in
righteousnesse
,
peace
,
and
joy
in
the
Holy
Ghost
Come
ye
blessed
inherit
&c.
For
I
was
hungry
&c.
when
Christ
is
set
in
his
throne
to
call
all
Nations
before
him
,
to
judgement
,
he
declares
the
maner
of
the
processe
,
1.
by
separating
the
sheep
from
the
goats
,
2.
by
setting
the
sheep
at
his
right
hand
.
hear
his
voice
,
his
Gospel
voice
The
dead
in
Christ
shall
rise
first
,
and
shall
bee
caught
up
in
the
clouds
to
meet
with
the
Lord
in
the
ayre
:
to
be
with
the
Lord
,
but
also
,
to
sit
with
him
in
judgement
▪
and
to
judge
the
world
,
Come
yee
blessed
of
my
Father
,
inherit
the
Kingdome
prepared
for
you
from
the
beginning
of
the
world
I
obtained
mercy
,
because
I
did
it
ignorantly
in
unbeliefe
.
i.
e.
their
sin
and
curs
,
and
done
their
law
,
That
their
iniquities
are
forgiven
and
sins
covered
,
That
the
Lord
will
no
more
remember
them
That
they
are
not
under
the
Law
,
but
under
Grace
,
there
is
no
condemnation
to
them
;
that
the
law
of
the
spirit
of
life
which
is
in
Christ
Jesus
hath
freed
them
from
the
law
of
●in
and
death
,
That
none
can
lay
any
thing
to
the
charge
of
Gods
elect
,
because
God
justifieth
them
,
and
who
is
hee
that
is
the
judge
and
condemner
?
even
Christ
which
is
their
Saviour
,
That
they
are
the
sheep
that
shal
be
first
separated
and
set
at
the
right
hand
of
Christ
,
before
he
enters
upon
the
judging
of
the
world
,
freed
from
judgement
by
the
mercy
of
God
in
separating
them
,
That
they
shall
not
come
into
condemnation
,
but
are
passed
from
death
to
life
,
is
the
day
of
Redemption
Book
of
Martyrs
Whether
according
to
Mr.
Doe
and
live
be
the
voice
of
the
Gospel
as
well
as
of
the
Law
?
The
question
stated
,
and
resolved
whether
,
and
in
what
respects
Believers
must
act
or
work
from
life
,
not
for
life
.
B. Doth it not needlesly constraine men to wrest most plaine and frequent expressions of Scripture ?
B. pa. 324 , and 325. 2 Qu: Doth it not uphold that dangerous pillar of the Antinomian doctrine , that we must not work or perform our duties for life and salvation , but only from life and Salvation : That we must not make the attaining of Justification or salvation an end of our endeavours , but obey in thankefulnesse onely because we are saved and Justified ? A a●ctrine which I have else where confuted . And if it were reduced to practise by all that hold it , ( as I hope it is not ) would undoubtedly damn them , for he that seeks not , and strives not to enter , shall never enter . Now if good workes , or sincere obedience to Christ our Lord , be no part of the condition of our full justification and salvation , who will use them to that end ? For how it can procure justification as a meanes and not by way of condition , I cannot conceive .
To
him
that
worketh
the
reward
is
reckoned
not
of
grace
but
of
debt
,
But
to
him
that
worketh
not
his
Faith
is
imputed
to
him
for
righteousnesse
.
pronouncing
the
man
blessed
to
whom
God
imputeth
righteousnesse
without
workes
.
By
Grace
are
ye
saved
through
Faith
,
not
of
workes
,
least
any
man
should
boast
we
knowing
that
a
man
is
justified
by
the
workes
of
the
Law
,
have
beleeved
in
Christ
Iesus
that
we
might
be
justified
by
the
Faith
of
Christ
for
by
the
works
of
the
Law
none
can
be
justified
.
Not
by
workes
of
righteousnesse
which
we
have
done
but
of
his
mercy
he
hath
saved
us
,
That
no
man
is
justified
by
the
Law
it
is
evident
,
for
the
just
shall
live
by
Faith
.
Wee
knowing
that
there
is
no
iustification
by
workes
]
have
beleeved
in
Christ
Jesus
that
we
may
be
justified
.
I
count
all
things
doung
that
I
may
winn
Christ
and
bee
found
in
him
,
not
having
my
owne
Righteousnesse
which
is
of
the
Law
,
but
that
which
is
through
the
Faith
of
Christ
,
the
Righteousnesse
of
God
by
Faith
.
Si
quis
dixerit
&c.
i
e.
If
good
works
bee
no
part
of
the
Condition
of
our
full
justification
and
salvation
,
who
will
use
them
to
that
end
?
For
how
it
can
procure
justification
as
a
means
,
and
not
be
the
condition
therof
,
I
cannot
conceive
.
i.
e.
i.
e.
to
be
so
foolish
as
having
begun
in
the
spirit
,
to
bee
perfected
by
the
fl●sh
What
neither
eye
hath
seen
,
nor
ear
heard
,
nor
the
heart
of
man
in
a
naturall
way
conceived
,
walk
after
the
flesh
,
but
after
the
spirit
,
to
delight
in
the
Law
of
God
,
in
all
the
holiness
and
righteousnes
which
the
Law
teacheth
,
after
the
inner
man
.
as
in
a
glasse
,
that
he
is
transformed
into
the
same
image
,
Goe
ye
into
my
vineyard
,
and
whatsoever
is
right
[
or
meet
]
ye
shall
receive
,
When
I
was
yet
in
my
bloud
,
hee
loved
and
cleansed
me
,
When
dead
,
he
quickned
me
,
When
without
strength
to
work
,
when
a
sinner
,
when
ungodly
,
when
an
enemy
,
he
gave
his
son
to
die
for
me
,
and
reconciled
me
to
himselfe
:
Now
wee
are
the
sons
of
God
,
but
it
doth
not
yet
appear
what
wee
shall
bee
,
onely
wee
know
that
when
he
appears
we
shall
bee
like
him
,
having
therefore
this
hope
,
we
ought
to
purifie
our selves
as
he
is
pure
.
the
Kingdome
of
Heaven
suffereth
violence
,
and
the
violent
take
it
by
force
.
Doe
this
and
live
Doe
and
live
viz.
1.
That
a
wicked
man
or
unbeliever
may
and
must
labour
to
obtaine
the
first
life
of
Grace
.
2.
That
a
man
may
act
for
the
increase
of
this
spirituall
life
when
he
hath
it
.
3.
That
we
may
and
must
act
for
the
life
of
Reconciliation
,
Justification
,
and
Adoption
.
That
we
may
act
for
the
assurance
of
both
our
Justification
and
Sanctification
.
5.
That
wee
may
act
for
Eternall
Salvation
.
We
must
work
from
life
,
not
for
life
i.
e.
the
life
of
Justification
,
reconciliation
,
and
Adoption
,
i.
e.
i.
e.
B. Object . But is it not the most excellent and Gospel-like frame of spirit , to doe all out of meere Love to God , and from thankefulnesse for life obtained by Christ and given us ?
Bax. Answ. 1. If it come not from love to God it is not sinc●re .
B. 2. Yet doth not the Gospel any where set our love to God and to our own souls in opposition ; nor teach us to love God and not our selves : but contrarily joyneth them both together , and commandeth them both . The love of our selves and desire of our own preservation , would never have been planted so deeply in our nature , by the God of Nature , if it had been unlawfull .
I conclude therefore , that to love God and not our selves , and so to do all without respect to our own good , is no Gospel frame of spirit .
i.
e.
Isaac
,
i.
e.
We
are
not
the
Children
of
the
bond
woman
,
but
of
the
free
:
stand
fast
in
the
liberty
,
wherewith
Christ
hath
made
them
free
i.
e.
but
Faith
which
worketh
by
love
This
man
saith
the
Apostle
hath
entred
into
his
rest
as
God
hath
entred
into
his
rest
.
As
God
having
consummated
the
worke
of
Creation
,
rested
and
ceased
from
his
worke
,
because
all
was
perfect
and
needed
no
addition
;
and
Christ
having
offered
one
sacrifice
for
sins
,
for
ever
,
sat
downe
at
the
right
hand
of
God
,
ceasing
from
further
sufferings
,
enter
into
their
Rest
of
Grace
,
calling
them
back
to
the
yoke
of
bondage
againe
,
doe
that
worke
of
God
Come
unto
mee
all
yee
that
are
weary
and
heavy
laden
,
and
I
will
give
you
rest
?
B. 3. Thankefulnesse for what we have received ( either in possession , title , or promise , ) must be a singular spur to duty . But I pray you tell me , Have you received all the life and mercy you doe expect ? Are you in Heaven already ? Have you all the Grace that you need or desire in degree ? If not , why may you not labou● for what you have not as well as be thankefull for what you have ? Or have you as full a certainty of ●● heerafter as you desire ? If not , why may you not labour for it ?
Many
shall
seeke
to
enter
and
shall
not
bee
able
,
Wee
through
the
spirit
wait
for
the
hope
of
Righteousness
by
Faith
,
to
shew
the
vanity
,
and
intolerable
damnable
wickednesse
of
this
[
supposed
]
doctrine
,
which
he
opposeth
.
That
wee
must
not
come
to
Christ
that
we
may
have
life
,
strive
to
enter
in
at
the
straite
gate
,
lay
violant
hands
on
the
Kingdome
of
Heaven
,
lay
up
for
our selves
a
Treasure
in
Heaven
,
seeke
the
Kingdome
of
God
and
the
Righteousnesse
the
reof
,
presse
on
for
the
attainment
of
the
Resurrection
?
&c.
The
Marrow
of
Moderne
Divinity
The
Marrow
of
Moderne
Divinity
B. When such a Book as that stiled the Marrow of Modern Divinity , can have so many applauding epistles of such Divines ▪ when the doctrine of it is that we must not Act for justification and Salvation ; but onely in thankfulnesse for it .
Ego
meos
corrigam
errores
why
he
excepted
against
the
Book
called
the
Marrow
of
Modern
Divinity
?
because
it
is
guilty
of
this
hainous
doctrine
.
B M. M. pag. 174. ( he meanes 179 ) Qu. Would you not have beleevers to eschew evill and do good , for feare of Hell or for hope of Heaven ? Answ. No indeed , I would not have any beleever to doe the one or the other , for so farr as they doe so , their obedience is but slavish &c. To which end he alleageth . Lu. 1. 74. 75.
B But that speaks of freedom from feare of our enemies , such as Christ forbids Lu. 12. 5. where yet he commandeth the fearing of God , and consequently even that feare of enemies is forbidden , as they stand in opposition to God , and not as his instruments in subordination . Or if it be even a feare of God that is there meant ; yet it cannot be all feare of him and his displeasure : So farr as we are in danger of sin and suffering , we must fear it : and so far as our assurance is still unperfect : a jealousie of our owne hearts and a dreadfull Reverence of God also are necessary . But not the legall terrors of the former bondage such as arise from the apprebension of sin unpardoned , and of God as being our enemy .
by
the
remission
of
sins
without
feare
of
vengeance
and
Hell
.
Or
if
it
be
even
a
feare
of
God
that
is
there
meant
&c.
the
feare
of
Hell
Or
that
as
farr
as
he
is
in
danger
of
sin
and
suffering
he
must
not
feare
it
,
to
shun
it
?
Or
that
so
farr
as
our
assurance
is
still
unperfect
[
or
perfect
]
a
jealousy
of
our
own
harts
and
a
dreadfull
Reverence
of
God
are
[
not
]
necessary
?
But
not
the
legall
terrors
of
our
former
bondage
,
such
as
arise
from
the
apprehension
of
sin
unpardoned
,
and
of
Gods
beeing
,
our
enemy
.
wicked
,
intolerable
,
damnable
doctrine
?
B. In the 180. page , Hee denieth the plaine sense of the Text , Mat. 10. 28.
B. In the 155. page , He maketh this the difference betweene the two Covenants : One sayth , Doe this and live , the other sayth , Live and doe this : the one sayth , Doe this for life , the other sayth , Doe this from life .
But I have provedfully that the Gospel saith also , Doe this for life .
He
is
our
life
,
and
when
Christ
our
life
shall
appear
,
we
also
shall
appear
with
him
in
glory
.
B. So in his second part page 190. his great note to know the voyce of the Law by , is this , That when in Scripture there is any Morall worke commanded to bee done , eyther for the eschewing of punishment , or upon promise of any reward temporall or eternall , or else when any promise is made with the condition of any worke to bee done which is commanded in the Law , there is to bee understood the voyce of the Law .
A notorious and dangerous mistake , which would make almost all the New Testament , and the very Sermons of Christ himselfe , to bee nothing but the Law of works . I have fully proved before , that Morall duties as part of our sincere obedience to Christ , are part of the condition of our salvation , and for it to be performed . And even Faith is a Morall duty . It is pity that any Christian should no better know the Law from the Gospel , especially one that pretendeth to discover it to others .
Calvin
,
Fulk
Amesius
,
Medul.
Theol.
lib.
1.
cap.
22.
Se.
Bellarmine
,
Stapleton
,
Maldonat
A
notorious
and
dangerous
mistake
&c.
It
is
pity
that
any
Christian
should
no
better
know
the
Law
from
the
Gospel
,
especially
such
as
pretend
to
discover
it
to
others
.
Morall
duties
,
and
even
Faith
as
a
Morall
duty
to
bee
performed
for
salvation
Naturam
ut
optimam
ducem
sequi
the
Naturall
man
cannot
receive
them
.
of
the
spirit
and
spirituall
things
Morall
and
Moralities
Whatsoever
I
shall
command
thee
thou
shalt
doe
.
Morall
Faith
and
Morall
duties
to
through
the
Spirit
wait
for
the
hope
of
Righteousnesse
by
Faith
.
B. So in the next page . 191. he intelerably abuseth the Sripture in affirming that of 2. Thes. 2. 12. , to be the voice of the Law , and so making Paul a Legall preacher .
Damnation
which
would
not
believe
the
truth
but
had
pleasure
in
unrighteousnesse
,
Do
not
thinke
(
saith
our
Saviour
that
I
will
accuse
you
to
the
Father
,
there
is
one
that
accuseth
you
,
even
Moses
in
whom
you
trust
.
B. And as shamefully doth he abuse 1 Co. 6. 9. 10. as if the Apostle , when he biddeth them not to be deceived , were deceiving them himselfe in telling them ; that no unrighteous person , fornicators , adulterers , &c. shall inherit the Kingdome of God . Is this Law ? Then let me be a Preacher of the Law . If Paul be a Legallist then will I be a Legallist too . But these men know not that the Apostle speaketh of those that die such and that these sins exclude men the Kingdome as they are rebellious against Christ their Lord , and so a violation of the new Covenant .
knowest
thou
not
that
the
unrighteous
shall
not
inherit
the
Kingdome
of
God
.
And
therefore
thou
being
a
sinner
and
not
righteous
,
shalt
not
inherit
the
Kingdome
of
God
.
That
they
which
are
in
Christ
are
under
the
Curse
of
the
Law
,
B. So in part. 1. pag. 189. hee mentioneth a Preacher that sayd , hee durst not exhort nor p●rswade sinners to beleeve their sinnes were pardoned , untill hee saw their lives reformed ; for feare they should take more liberty to sinne . And hee censureth that Preacher to bee ignorant in the Mystery of Faith . [ And putting a false construction upon his words , he descanteth over him and insulteth against him for delivering an absurdity , in saying that which he said not ]
that
Preach●r
was
ignorant
of
the
Mystery
of
Fayth
,
for
it
is
of
the
Nature
of
sovereigne
Waters
,
which
so
wash
off
the
corruption
of
the
Vl●er
,
that
they
coole
the
heat
,
and
stay
the
spreading
of
the
insection
;
and
so
by
degrees
heal
the
same
:
Neither
did
he
know
that
it
is
the
Nature
of
Cordialls
,
so
to
comfort
the
heart
and
●ase
it
,
as
to
expell
the
nox●ous
humours
,
and
strengthen
Nature
against
them
.
justifiing
▪
Faith
is
a
beleeving
that
our
sinnes
are
pardoned
,
B. Many other intolerable errour● I could shew you in this booke ▪ as his making the New Covenant to threaten nothing but present afflictions and losse of our present communion with God , pag. 208. And that we pray for no other kinde of Pardon . pag. 206. 210 Contrary to Mar. 16. 16. Heb. 10. 26. 27. 28. 29. 30. 31. Heb. 2. 3. Jo. 15. 2. 6. and many other places .
Many
other
intolerable
slanders
his
candor
and
conscience
could
have
i●ured
upon
this
booke
.
as
his
m●king
the
New
Covenant
to
threaten
nothing
&c.
If
his
children
forsake
my
Law
,
breake
my
statutes
&c.
Then
will
I
visit
their
transgressions
with
the
rod
,
and
their
iniquity
with
stripes
;
nevertheless
my
loving
kindness
will
I
not
take
utterly
from
him
,
nor
suffer
my
faithfulnes
to
fail
,
my
Covenant
will
not
break
&c.
ad
partes
intolerable
errour
B. Aphor. pa. 325. Whether this Doctrine doth not tend to drive obedience out of the world ? For if m●n doe once beleeve that it is not so much as a part of the Condition of their Justification , will i● not much tend to relax their diligence ? I know that Love and thankfulnesse should bee enough ▪ and so it will when all our ends are attained in our ultimate end : Then wee shall Act for these ends no more : wee shall have nothing to do● , but love , and joy , and prayse , and be● thank●full ▪ But that is not yet . Sure as God hath given us the affections of Feare , Desire , Hope , and Care ▪ so he would have us use them for the attainment of our great ends . Therefore he that taketh down● but one of all our motives to obedience , he helps to destroy obedience it selfe ; seeing we have need of every Motive that God hath left us .
To
him
that
worketh
not
but
beleeveth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
imputed
to
him
for
righteousnesse
.
But
hee
that
worketh
,
is
excluded
His
is
the
blessedness
to
whom
God
imputeth
Righteousness
without
works
,
Not
of
works
but
of
him
that
calleth
,
If
at
works
,
then
not
by
Grace
,
if
by
Grace
then
not
of
works
,
By
Grace
through
Faith
not
of
works
,
Not
our
owne
righteousnesse
but
the
righteousnesse
which
is
by
the
Faith
of
Christ
,
Not
by
works
of
righteousnesse
which
wee
have
done
,
but
according
to
his
mercy
.
God
so
loved
the
world
that
hee
gave
his
onely
begotten
Sonne
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
life
everlasting
,
He
that
believeth
in
mee
,
out
of
his
belly
shall
flow
Rivers
of
living
water
,
If
I
bee
lifted
up
from
the
Earth
I
will
draw
all
men
to
me
,
Come
unto
me
all
that
are
weary
and
heavy
layden
,
and
I
will
refresh
you
,
Goe
preach
the
Gospel
to
every
Creature
,
hee
that
beleeveth
shall
be
saved
,
This
is
a
faithfull
saying
that
Christ
Jesus
came
into
the
world
to
save
sinners
,
of
whom
I
am
chief
.
They
that
receive
abundance
of
Grace
,
and
the
Gift
of
Righteousnesse
,
shall
reign
in
life
by
one
Jesus
Christ
:
made
cleane
the
outside
of
the
cup
and
platter
,
(
though
the
inside
be
unpurged
from
its
guilt
)
think
themselvs
the
alone
holy
and
righteous
persons
,
will
not
enter
into
the
Kingdome
of
Grace
,
unlesse
their
owne
worth
and
righteousnesse
shall
usher
them
into
it
,
and
the
Publicans
and
Harlots
bee
barr'd
out
●●
unworthy
:
rend
their
cloaths
and
cast
dust
in
the
aire
like
mad-men
,
if
mention
bee
made
of
admitting
with
them
the
unclean
Gentiles
,
If
the
Prodigall
sonne
be
entertained
,
refuse
in
great
wrath
any
more
to
meddle
in
their
Fathers
house
and
service
,
And
will
not
hearken
though
earnestly
entreated
:
These
many
years
have
served
and
never
transgressed
,
and
shall
now
this
companion
of
harlots
be
here
with
mee
?
and
these
last
that
came
in
at
evening
bee
made
equall
with
us
that
have
borne
the
burthen
and
heat
of
the
day
?
They
had
their
owne
Farmes
,
Oxen
,
Wives
,
Therefore
as
happy
enough
at
home
they
would
not
come
to
pertake
of
the
Lords
F●ast
,
but
left
it
to
the
poore
,
blinde
,
and
la●●
,
&c.
sworne
that
they
should
not
taste
of
his
supper
,
stone
at
which
some
will
stumble
,
as
well
for
the
fall
as
the
rising
of
many
in
Israel
,
and
that
is
to
some
the
savour
of
death
,
as
well
as
to
others
the
savour
of
life
.
Where
sinne
abounded
,
Grace
abounded
much
more
,
Shall
we
continue
in
sinne
that
Grace
may
abound
?
I
am
not
come
to
call
the
righteous
,
but
sinners
to
repentance
.
I
know
you
not
,
depart
from
mee
yee
workers
of
iniquity
.
More
joy
for
one
sinner
that
repenteth
,
than
for
ninety
nine
just
persons
that
need
no
repentance
.
That
love
and
thankfulness
should
be
enough
,
and
will
bee
so
when
all
our
ends
are
attained
in
our
ultimate
end
:
then
wee
shall
act
for
these
ends
no
more
,
will
undoubtedly
damne
the
Practicer
he
should
Whether
the
doctrine
of
justification
by
Faith
without
workes
be
a
soul-cozening
doctrine
?
or
harden
the
people
in
a
soul-cozening
Faith
?
what
the
doctrine
of
Faith
which
the
Protestant
Churches
holde
,
is
?
and
how
farr
from
deserving
this
Calumny
?
with
something
about
the
facility
or
difficulty
to
perswade
the
multitude
to
such
a
Faith
.
B. pag. 326. Doth it not much confirme the world in their soul cozening Faith ? surely that Faith which is by many thought to justifie , is it that our people doe all most easily embrace , that is the receiving of Christ for their Saviour , and expecting pardon and salvation by him , but not withall receiving him for their Lord and King , nor delivering up themselves to be ruled by him . I meet not with one but is resolved in such a Faith , till it be overthrowne by teaching them better . They would all trust Christ for the saving of their soules , and that without dissembling , for ought any man can discerne : Are all these men justified ? &c.
that
to
say
we
have
Faith
and
not
to
have
workes
,
a
peculiar
people
of
the
Lord
,
zealous
of
every
good
worke
.
whosoever
is
in
Christ
,
is
a
new
Creature
,
all
things
are
become
new
The
grace
of
God
which
bringeth
salvation
[
and
justification
]
teacheth
men
to
deny
ungodlinesse
,
and
to
live
soberly
a
most
holy
Faith
A
[
soule
]
purifying
Faith
,
A
sanctifying
Faith
That
Faith
which
is
by
many
thought
to
justifie
our
people
doe
all
most
easily
embrace
,
is
the
receiving
of
Christ
for
their
Saviour
,
and
expecting
pardon
and
salvation
by
him
,
but
not
withall
receiving
him
for
their
Lord
and
King
,
nor
delivering
up
themselves
to
be
ruled
by
him
.
B. Let any Minister but try his ungodly people , whether they will not all be perswaded very easily to believe that Christ will pardon and save them , &c. But whether it be not the hardest thing in the world to perswade them really to take him for their Lord , and his word for their Law , and to endeavour faithfull obedience accordingly ? Surely the easinesse of the former , and difficulty of the later , seemeth to tell us , that it is a spirituall , excellent , necessary part of justifying Faith , to accept unfeignedly Christ for our Governour , and that part which the world among us will most hardly yeeld to , and therefore hath more need to be preached than the other .
Israelite
in
whom
there
is
no
guile
,
None
can
come
to
the
Son
except
the
Father
draw
him
,
the
ungodly
people
,
whether
all
would
not
,
whether
there
be
a
man
to
be
found
that
will
not
easily
be
perswaded
to
beleeve
that
Christ
will
pardon
and
save
them
:
But
whether
it
be
not
the
hardest
thing
in
the
world
to
perswade
them
to
take
Christ
for
their
Lord
,
and
to
yeeld
obedience
accordingly
,
Object
.
But
they
say
and
do
not
,
professe
but
yield
not
actually
this
obedience
.
B. They all trust Christ for the saving of their souls , &c. Are all these justified ? [ why not ? ] there wants a Morall and Theologicall sincerity ; why is that ? but because they take but halfe of Christ .
i.
e.
Phylosophicall
Christ
which
by
the
eternall
spirit
offered
himself
without
spot
to
God
,
the
Eternall
Spirit
offering
himself
offered
Without
spot
;
if
this
be
but
half
i.
e.
B. Though some thinke nothing is preaching Christ , but preaching him as a pardoning justifying Saviour . Indeed among the Turks and Indians that entertain not the Gospell , it is necessary to preach his pardoning office , yea and the verity of his Natures and Commission : Therefore when the Apostles preached to Jews and Pagans , they did first and chiefly teach them the person and offices of Christ , and the great benefits which they might receive by him . But when they preach ( as James ) to be professors of the Christian Faith , they chiefly urge them to strive to enter , to fight that they may conquer , to run that they may obtain , to lay violent hands upon the Kingdom , &c.
There
is
one
Lord
and
Mediator
,
Christ
Jesus
,
one
Faith
,
one
Baptisme
,
one
Lord
and
Father
of
all
,
If
Paul
or
an
Angell
from
heaven
should
preach
any
other
Gospell
then
what
you
have
heard
let
him
be
accursed
Marriage-union
with
Christ
,
that
we
may
bring
forth
fruit
to
God
,
B. pa. 329. 5. Lastly , Is not this excluding of sincere Obedience from Justification , the great stumbling-block of Papists ? and that which hath had a great hand in turning many learned men from the true Protestant Religion to Popery ?
Is it not the great stumbling-block to Papists ? saith Mr. Br.
Was
not
Christ
a
stone
of
stumbling
,
and
a
rock
of
offence
to
the
Jewes
Rom.
9.
32
,
33.
1
Cor.
1.
23.
1
Pet.
scandalum
,
acceptum
non
datum
blessed
is
he
who
soever
shall
not
be
offended
in
[
or
at
]
Christ
,
Whosoever
shall
fall
on
this
stone
shall
be
broken
;
but
on
whomsoever
it
shall
fall
,
it
will
grind
him
to
powder
,
but
so
as
by
fire
Yee
are
faln
from
grace
,
Christ
is
become
void
[
or
forfeyted
]
to
you
,
whosoever
are
justified
by
works
.
That
it
hath
had
a
great
hand
in
turning
many
learned
men
from
the
Protestant
Religion
to
Popery
.
very
root
out
of
which
all
other
Popish
errors
almost
spring
,
and
by
it self
alone
is
worse
than
all
the
rest
?
they
went
out
from
us
,
but
they
were
not
of
us
;
for
if
they
had
been
of
us
,
they
would
without
doubt
have
continued
with
us
:
But
they
went
out
from
us
,
that
they
might
be
made
manifest
that
they
were
not
of
us
,
i.
e.
have
the
mysterie
of
Christ
revealed
to
them
,
not
by
flesh
and
blood
,
but
by
their
Father
which
is
in
heaven
,
that
have
learned
as
the
truth
is
in
Christ
Jesus
,
that
have
been
taught
of
God
,
and
have
so
heard
and
learned
of
the
Father
,
that
by
his
teaching
they
come
to
Christ
,
being
drawn
and
given
to
Christ
by
the
effectuall
teaching
of
God
:
They
are
built
upon
the
Rock
,
and
all
the
gates
of
Hell
shall
not
prevail
against
them
:
It
is
the
will
of
the
Father
,
that
of
all
those
which
are
thus
given
to
Christ
,
he
should
lose
nothing
,
but
raise
it
again
at
the
last
day
,
I
thank
thee
O
father
that
thou
hast
hidden
these
things
from
the
wise
and
prudent
,
and
hast
revealed
them
to
babes
,
I
will
destroy
the
wisdom
of
the
wise
,
and
bring
to
nothing
the
understanding
of
the
prudent
,
Where
is
the
wise
?
where
is
the
Scribe
?
where
is
the
disputer
of
this
world
?
Hath
not
God
made
foolish
the
wisdom
of
this
world
?
Professing
themselves
wise
,
they
became
fools
,
they
became
vain
in
their
imaginations
,
So
vain
,
that
they
bring
the
transcendent
mysteries
of
divine
Because
they
received
not
the
love
of
the
truth
that
they
might
be
saved
:
For
this
Cause
God
shall
send
them
strong
delusions
that
they
should
believe
a
lye
,
that
they
might
all
be
damned
who
believed
not
the
truth
,
but
had
pleasure
in
unrighteousness
,
How
can
ye
believe
which
seek
honour
one
of
another
,
and
not
the
honour
which
is
of
God
only
,
B. This Doctrine was one that helped to turn off Grotius to Cassandrian Popery . See Grotij votum , 21 , 22 , 23. 115.
B. pa. 329. When they see the language of the Scripture in the fore-cited places , so plain [ that no mortall eye can discern it ] to the contrary : When Illyricus , Gallus , Amsdorfius , &c. shall account it a heresie in George Major , to say that good works are necessary to salvation : And when , if Melchior Adamus ( say true ) eò dementiae & impietatis ventum erat ut non dubitarent quidam haec axiom ata propugnare ; Bona opera non sunt necessaria ad salutem : Bona opera officiunt saluti . Nova obedientia non est necessaria . When even Melanctons credit is blasted for being too great a friend to good works ; though he ascribe not to them the least part of the work or office of Christ : And when to this day many Antinomian teachers , who are magnified as the only Preachers of free grace , do assert and proclaim , That there is no more required to the perfect irrevocable Justification of the vilest Murtherer or Whoremaster , but to believe that hee is justified , or to be perswaded that God loveth him .
p.
331.
This
Doctrine
was
offensive
to
Bucer , and other moderate Divines of our own .
pampred
horse
George
Major
Luther
,
Zuinglius
,
Calvin
Illyricus
,
Gallus
,
Amsdorfius
George
Major
who
bare
the
burden
and
heat
of
the
day
,
George
Major
Strigelius
,
Wigandus
Bona
opera
officiunt
saluti
Aphorisms
of
Justification
George
Major
George
Major
Melchior
Adamus
Individuum
vagum
,
his
quidam
Colier
,
Hobson
,
Spriggs
Twisse
,
Calvin
,
Pareus
,
Perkins
,
Bax. 1 Mr. Wallis , Faith is an accepting of Christ offered , rather then a beleeving of a Proposition affirmed ? App. p. 111.
Br
Qu.
App.
p.
117.
Thou
shalt
receive
the
gift
of
Righteousness
wrought
by
him
,
for
an
absolution
for
thy
sins
,
and
for
a
reconciliation
with
me
:
And
thereupon
thou
shalt
grow
up
in
love
and
obedience
towards
me
Bax. Sayings of excellent Divines ; added to satisfie you who charge me with singularity .
Bax. 1 He alleadgeth Dr. Twisse his discovery of Dr. Jacksons vanity , p. 528. What one of our Church will maintaine that any one obteins actuall Redemption by Christ without Faith ? esspecially considering that redemption by the blood of Christ , and forgivenesse of sins are all one . Eph. 1. 17. Col. 1. 14.
Bax. 2. Bishop Hooper cited by Dr. Jackson . Christ onely received our infirmities and originall disease , and not the contempt of him and his Law . Expounded by Dr. Twisse against Dr. Jackson , p. 584.
His meaning in my judgment is onely this , that Christ hath made satisfaction for the imperfection of our faith and holiness , although we continue therein untill death : But he hath not made satisfaction for the contempts and hatred of his word , &c. in case men do continue therein unto death .
Jo.
8.
24.
Therefore
I
said
unto
you
ye
shall
dye
in
your
sins
,
for
if
ye
beleeve
not
that
I
am
he
,
ye
shall
dye
in
your
sins
.
B. 3 Alstedius Distinct Theol. cap. 17. p. 73. The Condition of the Covenant of Grace , is partly Faith , partly Evangelicall obedience , or holiness of life proceeding from Faith in Christ .
B. 4 Rivet in disputat . de satisfactione . God was not bound to accept the satisfaction performed by another though sufficient , &c. Therefore there was a necessity that a Covenant should intercede , and God himself propound a Mediator .
That there must an agreement intercede on his part who was satisfied , without which the satisfaction had been in vain .
Idem . ibid. Thes. 4 , 5 , 6.
The act which in satisfaction God performeth , is of a supreme judge , relaxing his own Law and transferring ●he penalty of it upon another : so that in this relaxation Gods supreme dominion may be observed , &c. And by the transferring the penal●y from the sinner , and exacting it of the surety ; the relation of a party offended , as such , is rem●ved from God , &c. J● . 4 12.
God did relax his Law as being positive , and so relaxable , it is abrogate , &c. The rest is off from the Qu●stion .
viz.
[
to
fill
up
the
vacant
pages
,
B. 5 Dr. Twiss , vindic . grat . and against Cotton , & consid : of Til. Syn. Dort . &c.
Pareus
,
Piscator
,
Aretius
God
knoweth
who
are
his
App.
p.
Mr.
Burgess
Quandoque
bonus
dormitat
Homerus
We
are
saved
,
not
by
works
,
for
God
hath
ordained
us
to
walk
in
them
,
Molinaeus
,
Scharpius
Cedar
:
[
This
great
,
leaaned
and
holy
Divine
as
almost
England
ever
bred
,
he
goes
on
in
Grotius
his
own
words
translated
p.
182.
Mr.
Ball
so
great
learned
and
holy
a
Divine
as
almost
England
ever
bred
against
Mr.
Mr.
Owen
Mr.
B.
Mr.
B.
Mr.
Owen
Socinianism
,
Pharisaism
Luther
,
Calvin
,
Twisse
,
Pemble
,
Br. Aphor. p. 304 , 305. How this differeth from the Popish Doctrine , I need not tell any Scholar that hath read their writings . 1 They take justifying for sanctifying , so do not I. 2 They quite overthrow and deny the most reall difference between the Old Covenant and the New , and make them in a manner all one . But I build this Exposition and Doctrine , chiefly upon the clear differencing and opening of the Covenants . 3 When they say we are justified by the works of the Gospell , they mean only that we are sanctified by works that follow faith , and are bestowed by grace , they meriting our inherent justice at Gods hands . In a word , there is scarce any one Doctrine wherein even their most learned Schoolmen are most sottishly ignorant then in this of Justification : So that when you have read them with profit and delight on some other subjects ; when they come to this , you would pitty them , and admire their ignorance . 4 They take our works to be part of our legal Righteousnes : I take them not to be the smallest portion of it , but only a part of our Evangelicall righteousness , or of the condition upon which Christs righteousnes shall be ours .
1 Saith he , They take justifying for sanctifying , so do not I.
Br. They quite overthrow and deny the most reall difference between the Old Covenant and the New ; and making them in a manner one , I build upon the clear differencing and opening of the Covenants .
DO
,
and
LIVE
Bax. 3. They are sottishly ignorant in the Doctrine of Justification [ so am not I. ]
I
obtained
mercie
,
because
I
did
it
of
ignorance
,
He
that
knoweth
his
fathers
will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
Bax. 3 When they say we are justified by the works of the Gospel , they mean onely that wee are sanctified by works that follow Faith , and are bestowed by Grace , they meriting our inherent Justice before God .
Bax. They take our works to be part our legall , I take it only a part of our Evangelicall righteousnes : or of the condition upon which Christs righteousness shall be ours .
Of
this
opinion
affirmeth
some
of
his
fellows
to
be
,
and
finds
no
fault
with
it
or
them
,
onely
himself
takes
up
what
seem'd
to
him
more
probable
.
Himself
also
speaks
to
the
same
purpose
.
under
this
l●st
speciall
they
comprize
all
good
works
whatsoever
.
Nay
so
far
are
both
parties
from
this
Faith
,
that
Faith
onely
justifieth
,
that
Both
teach
we
are
justified
by
Works
only
.
i.
e.
i.
e.
so
that
Faith
is
put
for
Faith
,
&
works
of
Faith
.
i.
e.
JVstification
is
two-fold
,
either
in
Trident.
Conc.
Sess.
6.
c.
6
,
7
,
8.
Tilet
.
in
Apol.
p.
237.
&
in
defēs
.
Trid.
Conc.
adversus
Chemnitiū
,
title
of
Law
,
or
in
sentence
of
Judgment
.
[
In
this
later
,
having
out-runn
the
Papists
,
to
meet
with
them
again
,
he
looks
back
to
the
former
,
and
makes
it
two-fold
thus
]
Justification
in
title
of
Law
is
to
be
considered
either
in
its
first
point
&
possession
,
or
in
its
[
after
]
continuance
and
accomplishment
:
The
later
he
makes
entire
,
&
consequently
(
in
the
way
of
opposition
there
used
)
the
former
to
be
put
in
part
,
The
first
point
and
possession
of
Justification
I
acknowledg
to
be
by
faith
alone
,
without
either
the
concomitancy
or
co-operation
of
works
for
they
cannot
be
performed
in
an
instant
:
But
the
continuance
and
accomplishment
of
Justification
is
not
without
the
joynt
procurement
of
obedience
.
The
righteousness
of
the
New
Covenant
in
his
sense
,
faith
,
and
works
]
is
the
only
condition
of
our
interest
in
,
and
enjoyment
of
de
purg
Sect.
4.
Ratio
.
4.
Bell.
de
Just
the
Old
.
of
the
righteousness
of
Christ
to
justification
]
Both
these
righteousnesses
are
absolutely
necessary
to
salvation
.
The
bare
Act
of
beleeving
is
not
Trid.
Conc.
the
only
Condition
of
the
New
Covenant
,
but
severall
other
duties
also
are
parts
of
that
Condition
.
I
desire
no
more
of
those
that
deny
this
,
but
that
the
Scripture
may
be
judg
Whosoever
shall
reduce
the
contrary
Doctrine
Bell.
de
Justif
into
practice
to
seek
salvation
and
Justification
by
faith
only
,
not
at
al
by
works
)
it
wil
und●ubtedly
damn
him
.
Those
other
duties
that
justifie
are
Repentance
,
praying
for
pardon
,
forgiving
others
,
Love
,
sincere
obedience
,
works
of
Love
all
good
works
)
not
faith
alone
,
or
some
of
these
works
and
vertues
with
it
,
but
all
must
have
their
concurrence
to
justifie
,
Nay
so
far
are
both
parties
from
this
Faith
,
that
Faith
onely
justifieth
,
that
Both
teach
we
are
justified
by
Works
only
.
We
are
still
said
to
be
justified
by
Bell.
de
Justif
Faith
which
is
an
Act
of
ours
.
p.
80.
Morall
duties
are
part
of
the
condition
of
our
salvation
;
a●
for
it
to
be
performed
:
And
ev●
faith
is
a
Morall
duty
.
p.
37.
When
the
Apostle
saith
[
by
wor●
and
not
by
faith
only
]
hee
plain●
makes
them
concomitant
in
procur●ment
,
or
in
that
kind
of
Causal●
which
they
have
:
especially
seeing
●
saith
not
(
as
he
is
commonly
inte●preted
)
[
not
by
faith
which
is
●
lone
]
but
[
not
by
faith
onely
.
]
●
the
phrase
[
Justified
by
works
]
t●
word
[
by
]
implyeth
more
than
an
●dle
concomitancy
:
If
they
should
on●
stand
by
,
while
Faith
〈◊〉
all
,
●
would
not
be
said
,
we
are
justifi●
by
works
,
Faith
in
the
largest
sense
,
as
comprehendeth
all
the
conditions
in
Epist.
ad
Romanos
the
N
:
C
:
is
when
a
sinner
,
do
beleeve
the
truth
of
the
Gospell
,
a●
accept
of
Christ
as
his
only
Lord
a●
Saviour
,
and
sincerely
(
thou●
imperfectly
obey
him
as
his
Lord
,
fo●
de
Instit.
n.
70.
giving
others
,
loving
his
people
,
be●ring
all
what
sufferings
are
impose●
diligently
using
his
Means
and
Or●nances
,
And
all
this
sincerely
●
to
the
end
,
de
Justif
Qu.
de
veritate
honor
.
operum
.
This
personall
Gospell-righteo●ness
is
in
its
kind
a
perfect
Righ●ousness
:
and
so
far
we
may
admit
the
doctrine
of
personall
perfection
.
The
first
point
of
Justification
(
and
that
which
is
but
a
point
,
the
first
point
must
needs
be
a
very
small
pittance
of
it
)
I
grant
to
be
Faith
alone
,
but
the
accōplishment
the
perfitting
thereof
)
is
not
without
the
joynt
procuremēt
of
obedience
,
In
a
Larger
sence
as
promise
is
an
obligation
,
and
the
thing
promised
is
called
Debt
;
so
the
performers
of
the
Condition
are
called
worthy
,
and
the
thing
promised
is
called
Debt
.
Cal.
Inst.
●b
.
3.
ca.
14.
●ect
.
●ap.
17.
●ect
.
3.
15.
Yea
in
this
Meriting
,
the
obligation
to
reward
is
Gods
ordinate
Justice
,
and
the
truth
of
his
promise
,
and
the
worthiness
lieth
in
our
performance
of
the
Condition
on
our
part
.
As
it
was
possible
for
to
have
fullfilled
the
Law
of
works
,
by
that
power
which
he
had
received
by
nature
:
So
is
it
possible
for
us
to
fullfill
the
Conditions
of
the
New
Covenant
by
the
power
which
we
receive
from
the
Grace
of
Christ
.
[
But
whether
this
be
grace
or
no
grace
his
imaginary
,
or
the
Gospel
real
grace
,
he
wil
not
let
us
know
,
so
that
herein
the
Papists
are
more
ingenious
than
he
,
for
they
express
themselves
plainly
of
effectuall
Grace
indeed
.
The
Doctrine
of
Justification
by
Faith
onely
,
tendeth
to
drive
obedience
out
of
the
world
;
For
if
men
do
once
beleeve
,
that
it
is
not
so
much
as
a
part
of
the
Condition
of
their
Justification
,
will
it
not
much
tend
to
relax
their
diligence
?
And
it
doth
much
confirm
the
world
in
their
Soul-cozening
Faith
,
&c.
It
was
not
the
intent
of
the
Father
or
Son
,
that
by
this
satisfaction
the
offenders
should
be
immediately
delivered
from
the
whole
Curse
of
the
Law
,
and
freed
from
the
evill
which
they
had
brought
upon
themselves
,
but
some
part
must
be
executed
in
soul
and
body
,
and
remain
upon
them
at
the
pleasure
of
Christ
:
And
this
Curse
is
upon
not
onely
affenders
in
generall
,
but
also
upon
the
Elect
,
and
beleevers
,
Not
till
the
day
of
Resurrection
&
Judgement
will
all
the
effects
of
Sin
Bel.
de
Justif
.
lib.
4.
cap.
7.
Syn.
Trid.
ib.
can.
12.
and
Law
&
wrath
be
perfectly
removed
[
from
the
beleevers
&
justified
.
Beleevers
after
they
be
justified
,
are
under
the
Law
as
it
is
a
Covenant
of
works
,
[
for
life
and
death
.
Onely
a
conditionall
but
not
an
absolute
Andr.
Vega
de
Fide
&
operibus
q.
Thomas
Seotus
discharge
is
granted
to
any
in
this
life
.
When
we
do
perform
the
condition
yet
still
the
discharge
remains
conditionall
,
till
we
have
quite
finished
our
performance
,
and
where
the
condition
is
not
performed
the
law
is
still
in
force
&
shall
be
executed
,
The
justification
of
beleevers
in
this
life
is
conditionall
,
Men
that
are
but
thus
conditionally
pardoned
and
justified
,
may
be
unpardoned
and
unjustified
again
,
for
their
non-performance
of
the
conditions
,
and
all
the
debt
so
forgiven
,
be
required
at
their
hands
.
Our
Legall
Righteousnes
is
not
personal
or
in
our selves
,
and
in
our
own
qualificatiōs
&
actions
but
wholly
without
us
in
Christ
:
Our
Evangelicall
Righteousness
consisteth
in
our
own
Actions
of
Faith
&
Gospel
obedience
.
This
is
the
onely
Condition
of
our
interest
in
the
Righteousness
of
Christ
.
Now
by
reason
of
this
personall
righteousnes
consisting
in
the
Rec●●tude
of
their
own
dispositions
and
actions
,
the
godly
are
called
Righteous
in
Scripture
,
and
their
faith
and
duties
are
said
to
pleas
God
,
at
they
are
related
to
the
Covenant
of
grace
,
as
they
are
cōditions
procuring
our
Justification
by
Christ
;
[
as
well
as
in
regard
of
the
imputed
Righteousnes
,
Aphor.
Thes.
18
,
19
,
20
,
22
,
and
its
explication
,
We
are
justified
by
works
commanded
in
the
Law
,
yet
as
they
make
up
not
our
Legall
but
our
Evangelicall
Righteousness
,
not
as
they
are
done
upon
legall
terms
,
but
as
they
are
conditions
of
the
New
Covenant
.
Love
is
an
essentiall
part
of
Justifying
Faith
,
&
not
properly
a
fruit
of
of
it
.
p
266.
When
Faith
therefore
not
love
]
is
said
to
justifie
,
it
is
said
so
to
work
(
in
its
essentiall
work
of
accepting
)
by
Love
,
That
both
are
necessary
to
salvation
,
&
are
concurrent
in
apprehending
Christ
,
is
doubtless
.
Love
doth
truly
receive
Christ
The
people
are
to
understand
,
that
for
them
to
take
upon
trust
from
their
Teachers
,
what
they
cannot
yet
reach
to
see
in
its
own
evidence
,
is
less
absurd
and
more
necessary
,
that
many
do
imagin
.
Epistle
to
the
reader
in
the
last
page
save
two
.
Vpon
this
alone
To
the
same
purpose
and
somewhat
more
fully
speaketh
Bellarmine
.
saith
he
Gen.
15.
Abraham
beleeved
God
,
Luk.
7.
47.
Many
sins
are
forgiven
her
,
for
she
loved
much
I
will
remember
their
iniquities
no
more
,
i.
e.
THe
bare
act
of
beleeving
is
not
the
onely
condition
of
the
New
Rom.
4.
Covenant
,
but
severall
other
duties
also
are
parts
of
that
Condition
.
The
Common
opinion
that
justifying
faith
,
as
justifying
,
doth
consist
in
any
one
single
act
,
is
a
Faith
it self
is
our
righteousnesse
our
Evangelicall
,
as
Christ
is
our
Legall
Righteousnesse
.
It self
Rom.
3.
is
imputed
to
us
for
righteousnesse
,
It
justifieth
as
it
is
an
act
of
ours
,
and
as
it
is
a
morall
duty
,
Both
Faith
and
workes
make
up
one
condition
,
one
righteousness
,
one
perfect
righteousness
of
our
own
,
by
Rom.
3.
which
we
merit
to
be
justified
by
God
by
the
legall
righteousness
which
is
in
Christ
.
Aph.
Thes.
Faith
as
an
act
of
ours
,
and
of
it self
,
with
other
workes
,
procureth
Righteousness
:
And
God
hath
used
Rom.
1.
works
to
justifie
as
he
hath
used
faith
,
even
in
the
same
kinde
of
causality
.
It
is
so
far
from
being
an
error
to
affirm
that
Faith
it self
is
our
righteousness
,
that
it
is
a
truth
necessary
for
every
Christian
to
know
,
yea
it
both
is
our
Righteousnesse
,
and
is
imputed
to
us
for
righteousnesse
.
The
[
very
]
personall
performance
of
faith
shall
be
imputed
to
us
,
for
a
sufficient
personall
payment
[
of
righteousnes
Rom.
4.
as
if
we
had
paid
the
full
[
duty
and
righteousnesse
which
the
Law
requireth
.
Aphor.
p.
There
is
a
two-fold
righteousnesse
attainable
by
Christ
the
one
an
inherent
righteousnesse
in
our selves
,
consisting
in
the
seed
and
acts
of
Faith
,
Love
,
Holinesse
,
the
other
in
Christ
,
but
made
over
to
beleevers
,
by
Gods
Donation
if
not
imputation
.
Both
of
these
are
absolutely
necessary
to
salvation
,
neither
is
the
one
perfect
and
the
other
Tractat.
de
Justif
unperfect
,
as
to
justification
,
but
the
inherent
perfect
in
its
kinde
as
well
as
the
imputed
,
so
that
both
in
their
kinds
of
causality
are
to
be
rested
on
as
things
sure
to
support
us
to
justification
before
God
:
and
we
are
as
truly
justified
by
and
for
the
inherent
as
the
imputed
righteousnesse
,
if
the
righteousnesse
which
is
in
Christ
meriteth
a
possibility
of
the
justification
of
a
sinner
before
God
,
he
must
by
his
inherent
and
actuall
righteousnesse
merit
the
actuall
application
of
Christs
righteousnesse
,
and
justification
by
it
,
else
he
cannot
be
justified
.
The
inherent
righteousnesse
is
absolutely
necessary
to
salvation
,
It
overthrowes
the
great
Goddesse
Condition
so
pretious
to
Br.
and
erects
that
Image
of
Iealousie
in
its
place
,
justification
an
immanent
act
in
God
.
For
if
God
may
justifie
where
there
is
no
infused
righteousnesse
,
where
then
is
the
condition
?
Then
is
the
justification
in
God
,
and
not
termined
on
the
Conscience
of
the
justified
:
but
hath
his
time
to
deny
it
again
,
els
Except
apparent
violence
be
used
with
this
Chapter
i●
cannot
be
doubted
but
that
a
man
is
justified
by
works
and
not
by
Faith
onely
,
saith
that
Faith
is
dead
being
alone
,
because
it
is
dead
to
the
use
and
purpose
of
justifying
,
For
in
it self
it
hath
a
life
according
to
its
quality
still
,
And
so
works
make
Faith
alive
,
as
to
the
attainment
of
its
end
,
justification
.
Works
therefore
justifie
(
not
onely
proving
our
Faith
to
be
sound
,
but
)
themselves
being
in
the
obligation
as
well
as
Faith
,
and
in
the
same
kind
of
causality
and
procurement
with
Faith
,
though
not
in
equality
with
it
,
which
I
prove
thus
.
When
it
is
said
we
are
justified
by
works
,
the
word
[
by
]
implyeth
more
then
an
idle
concomitancy
,
as
I
have
before
alledged
him
,
makes
the
promise
of
God
an
obligation
by
which
God
is
bound
to
man
,
so
that
man
may
challenge
God
for
debt
;
pronouncing
the
performers
,
worthy
,
&
their
performances
Mat.
20.
1.
merit
.
Yea
scarce
admits
of
any
one
drop
of
Gods
blessings
to
discend
upon
the
good
or
bad
which
he
ascribes
not
to
some
kind
of
mans
merits
,
To
use
his
own
words
,
he
may
as
well
make
a
Creed
of
his
own
,
whatsoever
the
word
saith
to
the
contrary
.
There
is
no
such
opposition
So
he
declares
his
judgment
in
the
fore-cited
places
.
Dominicus
a
Soto
in
Soto
,
Salmero
Ro
8.
1.
As
his
alledged
words
before
declare
.
Thom.
disp.
156.
cap.
3.
de
paenalitatibus
.
The
place
hath
been
cited
before
.
ibid.
p.
p.
300.
&
Bax. p. 306. But what difference is there betwixt it and the Socinian doctrine of Justification ? Answ. In some mens mouths , Socinianism is but a word of reproach , or a stone to throw at the head of any man that saith not as they . Mr. Wotton is a Socinian , and Mr. Bradshaw , and Mr. Gataker , and Mr. Goodwin , and why not Piscator , Pareus , &c. if some zealous Divines know what Socinianism is . But I had rather study what is Scripture-truth than what is Socinianism . I do not thinke that Faustus was so infaustus as to hold nothing true . That which he held according to Scripture is not Socinianism . For my part I have read little of their writings , but that little gave me enough , and made me cast them away with abhorrence . In a word , The Socinians acknowledg not that Christ had satisfied the Law for us , & consequently is none of our legall righteousness , but only hath set us a Copie to write after , and is become our pattern , and that we are justified by following him as a Captain and guide to heaven ; and so all our proper Righteousness is in this Obedience . Most accursed Doctrine ! so far am I from this , that I say , The Righteousness which we must plead against the Laws Accusation , is not one grain of it in our Faith or Works , but all out of us in Christs satisfaction . Only our Faith , Repentance , and sincere Obedience are the conditions upon which wee must partake of the former : And yet such conditions as Christ worketh in us frely by his Spirit .
Pareus
,
Wotton
,
Gataker
what
is
Scripture
truth
than
what
is
Socinianism
,
Faustus
,
the
happy
,
that
he
should
be
so
unhappy
as
to
hold
nothing
true
:
Is
it
not
because
there
is
no
God
in
Israel
,
that
he
goes
to
enquire
of
Baal-zebab
the
God
of
Ekron
?
The
Lord
Jesus
rebuketh
,
silenceth
,
and
refuseth
to
hear
the
Spirit
of
lies
,
even
when
hee
speaks
truth
,
and
abandoneth
the
spirituall
Devil
no
less
than
if
he
had
blasphemed
,
Scripture
truth
Bellarmin
,
Socinus
,
Arminius
To
Credere
B. p. 307 , &c. Lastly , let us see whether S. Paul , or any other Scripture do contract ( I thinke it should be printed [ do contradict ] ) this . And for my part I know no one word in the Bible that hath any strong appearance of contradiction to it . The usuall places quoted are these , Rom. 3. 28. & 4. 2 , 3 , 14 , 15 , 16. Gal. 2. 16. & 3. 21 , 22. Eph. 2. 8 , 9. Phil. 3. 8 , 9. In all which , and in all other the like places you shall easily perceive , 1 That the Apostles dispute is upon this question , what is the Righteousness which we must plead against the accusation of the Law ? or by which we are justified as by the proper Righteousness of that Law ? And this he well concludeth , is neither works nor Faith , but the Righteousness which is by Faith , that is Christs Righteousnes .
But now St. James his question is , what is the condition of our Justification by this Righteousness of Christ ? whether Faith onely ? or works also ?
He
tells
us
he
knows
no
one
word
in
St.
or
the
Bible
,
that
hath
any
strong
appearance
of
contradiction
to
his
Doctrine
.
spirituall
things
cannot
be
discerned
but
spiritually
,
For
judgment
I
am
come
into
the
world
,
that
they
which
see
not
might
see
,
and
they
which
see
might
be
made
blind
,
But
blessed
be
God
who
hath
hid
these
things
from
the
wise
and
prudent
,
and
revealed
them
to
babes
,
Notwithstanding
all
that
I
have
said
,
I
doubt
not
but
ye
well
perceive
therein
the
equivocations
and
mentall
reservations
which
I
have
learned
from
you
.
Still
my
horses
are
your
horses
,
my
charrets
your
charrets
,
I
am
as
yee
are
,
and
your
Adversaries
my
Adversaries
.
Mark
ye
well
how
finely
I
shall
here
divert
from
you
the
Scripture
darts
which
the
Hereticks
fling
at
you
.
Antinomians
,
viz.
Aphorisms
of
Justification
Papists
,
Arminians
Bellarmin
,
Socinus
If
it
were
but
some
one
phrase
dissonant
from
the
ordinary
language
of
Scripture
,
I
should
not
doubt
but
it
were
to
be
reduced
to
the
rest
.
But
when
it
is
the
very
scope
of
a
Chapter
,
no
whi●
dissonant
from
any
other
Scripture
;
I
think
he
that
may
so
wrest
it
as
to
make
it
unsay
what
it
saith
,
may
as
well
make
him
a
Creed
of
his
own
,
let
the
Scripture
say
what
it
will
to
the
contrary
.
Romans
,
Galathians
,
Ephesians
,
Colossions
,
Hebrews
,
That
his
dispute
is
,
what
is
the
Righteousness
which
we
must
plead
against
the
Accusation
of
the
Law
?
or
by
which
we
are
justified
as
the
proper
Righteousness
of
the
Law
?
and
this
hee
well
concludeth
is
neither
works
nor
faith
,
but
the
Righteousness
which
is
by
Faith
,
Christs
Righteousness
.
But
St.
his
question
is
,
what
is
the
condition
of
our
Justification
by
this
Righteousness
of
Christ
?
whether
Faith
only
?
or
Works
▪
also
?
so
farr
Mr.
Gal.
1.
8.
If
Paul
or
an
Angell
from
heaven
shall
preach
to
you
any
other
Gospel
than
what
you
have
received
,
let
him
be
accursed
.
Jesuits
,
Socinians
Zedechiah
,
1
King
.
Brs
Jesuito-Arminian
The
dispute
of
St.
is
upon
this
Question
A
Question
the
Question
the
Onely
Question
Phil.
3.
6.
Mat.
Whosoever
shall
preach
another
Gospell
let
him
be
accursed
shall
be
Damned
adhuc
sub
judice
lis
est
went
out
from
the
Apostles
and
the
Church
that
was
at
Hierusalem
to
preach
Christ
,
Such
as
came
from
James
,
Such
as
boasted
themselves
to
be
of
C●phas
,
Such
as
preached
Christ
of
envie
,
strife
,
and
conten●i●n
,
not
sincerely
,
troubling
them
with
words
,
subverting
their
souls
,
teaching
them
that
they
must
be
circumcised
and
keep
the
Law
of
Moses
,
els
they
could
not
be
saved
,
Sect
of
the
Pharisees
which
beleeved
,
Many
thousands
or
rather
Myriads
of
the
Jewes
at
Hierusalem
which
beleeved
yet
were
all
zealous
of
the
Law
,
that
we
are
justified
(
as
by
Christ
,
so
)
by
the
Redemption
which
is
in
Jesus
Christ
,
as
he
was
set
forth
to
be
a
propitiation
for
our
sinns
i.
e.
faith
alone
that
makes
this
redemption
and
Propitiation
ours
to
Justification
,
Faith
in
his
bloud
,
Faith
without
the
deeds
of
the
Law
,
Faith
which
excludeth
,
without
works
which
include
boasting
,
It
is
one
God
which
Justifieth
the
Circumcision
by
faith
,
and
the
un-circumcision
through
Faith
.
aliens
from
the
Common
wealth
of
Israel
,
and
strangers
from
the
Covenant
of
promise
.
that
they
were
Jewes
by
nature
and
not
sinners
of
the
Gentiles
,
the
seed
of
Abraham
the
holy
stock
to
whom
and
whose
seed
the
promise
was
made
:
That
they
alone
of
all
nations
were
in
Covenant
with
God
,
and
did
bear
the
badge
and
seal
of
the
Covenant
,
Circumcision
in
their
Flesh
,
by
which
they
were
distinguishd
from
all
other
people
,
Else
they
could
not
be
saved
by
Christ
,
He
that
beleeveth
is
not
condemned
,
he
that
beleeveth
not
is
already
condemned
,
ver.
22
,
23.
There
is
no
difference
,
For
all
have
sinned
,
and
come
short
of
the
glory
of
God
.
i.
e.
for
they
were
Idolaters
and
served
other
Gods
,
Josh.
for
he
was
justified
before
he
was
circumcised
,
and
after
received
Circumcision
as
a
seal
of
the
Righteousness
of
Faith
,
he
was
so
Justified
400
years
before
the
Law
was
given
:
have
had
matter
of
boasting
his
justification
should
have
been
reckoned
not
of
Grace
but
of
debt
,
that
the
righteousness
and
justification
,
which
consisteth
in
the
forgivenes
,
not
imputing
and
covering
of
sinn
,
is
made
ours
without
works
,
The
proper
Righteousness
to
Justification
Spirit
of
Contradiction
that
while
they
were
yet
sinners
,
Ch●ist
dyed
for
them
,
and
so
they
became
Justified
by
his
bloud
;
and
being
yet
enemies
are
reconciled
to
God
by
his
death
,
If
any
man
,
if
we
,
or
an
Angel
from
heaven
preach
any
other
Gospel
,
save
that
which
we
have
preached
,
let
him
be
accursed
,
to
another
Gospel
beginning
in
the
Spirit
to
seek
perfecting
by
the
flesh
.
who
are
Iewes
by
Nature
,
and
not
sinners
of
the
Gentiles
,
knowing
that
a
man
is
not
justified
by
the
works
of
the
Law
,
but
by
the
Faith
of
Iesus
Christ
,
even
we
have
beleeved
in
Iesus
Christ
,
that
we
might
be
justified
by
the
Faith
of
Christ
,
and
not
by
the
works
of
the
Law
:
for
by
the
works
of
the
Law
shall
no
flesh
be
justified
,
Galathians
,
foolish
and
even
bewitched
that
having
obteined
justification
already
by
Faith
alone
in
Christ
,
they
would
be
seduced
to
seek
the
perfecting
thereof
by
works
,
That
while
they
were
ambitious
to
become
the
Children
of
Abraham
,
they
fell
utterly
from
Abraham
and
from
the
justification
which
Abraham
found
,
by
seeking
it
another
way
then
Abraham
found
it
,
by
works
and
not
by
Faith
onely
,
was
the
way
to
meet
with
the
Curse
in
steed
of
the
blessing
of
Christs
righteousnesse
,
Christ
is
become
of
no
effect
to
you
,
whosoever
of
you
are
justified
by
the
Law
ye
are
fallen
from
Grace
.
Bax. 2 p. 308. PAul doth either in express words , or in the sense and scope of his speech , exclude onely the works of the Law , that is the fulfilling of the conditions of the Law our selves . But never the fulfilling of the Gospel conditions that we may have part in Christ . Indeed , if a man should obey the Commands of the Gospel with a legall intent , that it might be a righteousness conform to the Law of works ; this obedience is not Evangelicall but legall obedience : for the Form giveth the Name .
Bellarmine
,
Socinus
Tyranny
,
[
Sic
volo
,
sic
jubeo
,
Qui
cum
alienam
sententiam
it
was
James
his
Question
and
not
Pauls
,
what
is
the
Condition
of
our
Justification
by
the
Righteousnesse
of
Christ
?
whether
Faith
onely
?
or
works
also
?
But
Pauls
Question
to
be
,
what
the
Righteousnesse
is
which
we
must
plead
against
the
accusations
of
the
Law
?
or
by
which
we
are
justified
as
the
proper
Rightousnesse
of
that
Law
?
whether
our
own
or
Christs
righteousnesse
?
Mr.
Brs.
though
we
cannot
be
justified
by
the
works
of
the
Law
,
yet
we
are
justified
by
Gospel
works
such
as
Faith
is
.
that
Paul
doth
in
express
words
,
or
in
the
sense
and
scope
of
his
speech
,
exclude
onely
the
works
of
the
Law
,
but
never
the
fulfilling
of
the
same
works
,
as
required
by
the
Gospel
from
their
co-operation
with
Faith
to
Justification
:
reall
difference
between
Legall
and
Gospel
works
,
Not
of
works
but
of
Faith
,
by
Faith
without
works
,
to
him
that
worketh
not
,
but
beleeveth
,
Thou
shalt
have
no
other
Gods
before
me
.
Thou
shalt
not
make
to
thy self
any
graven
Image
.
Thou
shalt
not
steale
Thou
shalt
not
murther
Paul
.
We
are
justified
not
by
works
but
by
Faith
,
by
Faith
without
works
,
Vltra
Sauromatus
fugere
hine
libet
Non tibi plùs cordis sed minùs oris in est .
Bax. pa. 309. 3 Paul doth by the word [ Faith ] especially direct your thoughts to Christ beleeved in ; For to be justified by Christ , and to be justified by receiving Christ , is with him all one .
Bax : ibid. 4 And when he mentioneth Faith as the Condition , he alwayes implyeth Obedience to Christ . Therefore beleeving and obeying the Gospel , are put for the two summaries of the whole Conditions .
Obedience
to
Christ
Obedience
to
the
Gospel
We
are
just●●ed
by
Faith
,
not
by
works
,
Staplet●
)
not
by
works
without
faith
,
but
by
works
and
Faith
:
Br.
)
[
not
by
works
or
obedience
out
of
Faith
,
]
but
by
works
implyed
in
Faith
.
without
works
which
are
not
,
but
by
works
that
are
implyed
in
Faith
.
Not
by
works
but
by
Faith
,
the
two
summaries
of
the
Gospel
,
Bax. pa. 307. The Righteousness which we must plead against the Lawes accusations , is not one grain of it in our Faith or works : but all out of us in Christs satisfaction .
Again , Appendix pa. 78. Our dooing [ or works ] are required , not to be any part of our Legall Righteousness , nor any part of satisfaction for our unrighteousness ; but to be our Gospel Righteousness , or the Condition of our participation in Christ , who is our Legall Righteousness , and so of all the benefitts that come with him .
Aphor.
Thes.
79.
pa.
This Doctrine is no whit derogatory to Christ and his Righteousness : For
He that ascribeth to Faith or obedience , no part of that work which belongeth to Christs satisfactory righteousness , doth not derogate in that from that Righteousness .
But he that maketh Faith and Obedience to Christ , to be onely the fullfilling of the Conditions of the New Covenant , and so to be onely Conditions of Justification by him , doth give them no part of the work of his Righteousness : Seeing he came not to fulfill the Gospel , but the Law .
Ergo — &c.
This
doctrine
is
no
whit
derogatory
to
Christ
and
his
Righteousness
.
good
works
]
Obedience
to
Christ
:
The
obedience
of
Faith
,
obeying
of
the
Gospel
,
and
obedience
to
Christ
,
knowing
nothing
of
Christ
,
speaking
nothing
of
faith
Doe
and
work
that
thou
mayest
be
saved
,
Christ
and
HIS
Righteousness
That
Righteousness
Satisfactory
Righteousness
,
of
Christ
that
righteousness
Obedience
to
Christ
)
the
Condition
of
the
New
Covenant
and
Justification
by
Christ
.
He
that
maketh
them
such
Christ
came
not
to
fullfill
the
Gospel
but
the
Law
,
in
that
His
doctrine
is
no
whit
derogatory
from
Christ
and
his
Righteousness
.
to
works
or
]
obedience
,
no
part
of
that
work
which
belongeth
to
Christs
satisfactory
Righteousness
,
doth
not
derogate
[
in
that
]
from
that
Righteousness
.
in
that
in
that
yet
sinners
,
yet
enemies
to
exclude
Boasting
,
lest
any
man
should
boast
,
or
glory
in
himself
,
But
that
He
that
glorieth
may
glory
in
the
Lord
,
Christ
is
become
of
no
effect
to
you
,
whosoever
of
you
are
justified
by
the
Law
,
free
Gift
Freely
offered
and
received
Without
money
and
without
price
Christ
came
to
call
not
the
Righteous
but
sinners
to
repentance
.
The
Publicans
and
Harlots
enter
when
these
are
excluded
.
They
shall
come
from
the
East
and
from
the
West
From
all
parts
of
Paganism
and
Barbarism
,
that
shall
sit
down
with
Abraham
,
Isaac
,
and
Jaakok
,
in
the
kingdome
of
God
,
but
these
that
think
themselves
in
their
own
righteousness
to
be
the
children
of
the
kingdome
shall
be
cast
out
with
the
Jewes
,
i.
e.
as
Debt
work
not
]
but
beleeve
on
him
which
Justifieth
the
ungodly
,
i.
e.
Thes.
9.
pa.
Doe
and
Live
B. 1. As to the bondage and Curse of the Law , though they that are in Christ are under it in part , yet they are not under it in the whole , as all sinners under the Law , wholly out of Christ . For they are conditionally pardoned and justified [ as he frequently expresseth himself ] and so there is some ground of hope , to take off the extreamity of despair . And it is not the whole , but some part of the Curse of the Law that lyeth upon them , p. 65. Thes. 9. Christs death hath suspended the RIGOROVS execution of the sentence of the Law , that it doth not immediately fall upon his Redeemed ones , p. 67. though they suffer , after they are in Christ , much of the Curse in execution of the threatning of the Law , [ and that not without rigour ] yet is it not in its full rigour , p. 69. And Christ which hath suspended the rigour of the Curse , manageth that which lyeth on them to their good and advantage , pag. 72. And is not this cordiall Gospel ? the balm of Gilead ? and the healing of Christs wings to a wounded soul ?
Christ
hath
redeemed
us
from
the
curse
of
the
law
,
being
made
a
curse
for
us
,
i.
e.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
,
who
walke
not
after
the
Flesh
,
but
after
the
Spirit
,
i.
e.
Blessed
is
the
man
whose
iniquities
are
forgiven
,
and
whose
sinns
are
covered
,
i.
e.
The
blood
of
Christ
purgeth
from
all
sin
,
i.
e.
God
for
Christs
sake
hath
forgiven
you
all
your
sins
and
trespasses
,
i.
e.
By
one
offering
,
Christ
hath
perfected
for
ever
them
that
are
sanctifird
,
i.
e.
Heb.
10.
14.
They
that
are
once
purged
by
sacrifice
,
have
no
more
conscience
of
sinn
,
Heb.
10.
2.
Their
sins
and
their
iniquities
will
I
remember
no
more
,
i.
e.
Wee
are
justified
by
the
blood
,
and
reconciled
to
the
Father
by
the
death
of
the
Son
,
He
was
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
,
and
with
his
stripes
we
are
healed
,
i.
e.
I
have
sworn
that
I
would
no
more
be
wroth
with
thee
,
nor
rebuke
thee
,
i.
e.
B. 2. As to the Covenant of works , though he make them Concomitants with Faith in justifying , and that the voyce of the New C : is ( after his Assertion ) the same with the voyce of the Old , Do , and Live , yet he denies his doctrine to be herein Legall : Because there is a manifold difference implyed , though not expressed between the Lawes and the Gospels justifying by works . 1 The Law requireth an obedience or righteousness of works in every number and degree perfect , to justification : But hee makes the New Covenant or Gospell to require only sincere obedience , or obedience perfect in sincerity for the attainment of this end , Aph. pa. 133. & 316. and Thes. 77. pa. 310. and App. pa. 76 , 77. And the sincere covenanting of this obedience , or this sincere obedience covenanted , must be thus conditioned , else it is not sincere . 1 It must follow upon the knowledg of the Nature , ends , & conditions of the Covenant . 2 It must be done deliberately , and not in a fit of passion , or rashly . 3 It must be done seriously , and not dissemblingly , or slightly . 4 Freely and heartily , and not through meer constraint and fear . 5 Intirely , and with a resolution to perform the [ whole ] Covenant , and not with reservations , giving themselves to Christ by the halves , or reserving a purpose to maintain their fleshly interests . 6 It must be the taking and obeying of Christ alone , not joyning others in office with him , but renouncing all other happiness , save what is by him , and all government and salvation from any , which is not in direct subordination to him , Append. pa. 33. These make up a sincere and perfect obedience , a sincere and perfect Gospel-righteousness , perfect in respect of Evangelicall , though not of legall perfection . For sincerity is our Gospel perfection , being a conformity to the rule of perfection , viz. the New Covenant as it is a Covenant , a perfection of sufficiency in order to its end , which is to be the condition of Justification , Aph. p. 132 , 133. [ Who now is there of all men that hath eyes in his elbows , but seeth distinctly a vast difference between the Laws and the Gospels justifying by works . For it is justice which requires perfect , but Grace that requireth but sincere obedience to justification .
Do
,
and
Live
Not
by
works
of
righteousness
which
we
have
done
,
but
of
his
Mercy
he
hath
saved
us
,
by
Faith
not
of
works
.
Not
of
workes
,
but
of
Grace
.
If
ye
be
circumcised
ye
are
bound
to
keep
the
whole
law
;
Christ
is
become
of
no
effect
,
ye
are
faln
from
grace
,
and
faln
under
the
Curse
,
By
the
works
of
the
law
no
flesh
shall
be
justified
,
i.
e.
Not
of
works
but
of
grace
,
i.
e.
Not
by
works
of
Righteousnes
which
we
have
done
,
but
of
his
mercy
,
i.
e.
that
one
of
them
is
beside
himself
,
much
learning
hath
made
him
madd
.
he
that
worketh
,
requireth
the
reward
as
a
debt
in
law
,
and
not
as
a
gift
of
grace
attain
salvation
viz.
Gal.
5.
3
,
4.
&
3.
10.
Rom.
4.
4
,
5.
&
the
Name
of
Christ
Name
of
God
.
B. 2. The Law ( saith he ) requireth obedience and doing , by its own righteousness to justifie us : but the Gospel requireth it as a Medium to acquire to us Christs Righteousness by which wee may be justified . So that the one requires works to justifie us withoutt , the other the same works to justifie us by a Mediator . This he saith so frequently in substance , that it were lost labour to quote the places .
accursed
&
cut
off
,
for
troubling
the
Churches
B. 3. That neither is his Doctrine legall , nor doth he ascribe too much to works , because he maketh Faith and obedience to be but a Condition , or a M●dium , or a poor improper Causa sine qua non , of our Justification , Aph. pa. 223 , 224. and our doing no part of satisfaction for our unrighteousness ( for this hee seems to have ascribed before to our sufferings in bearing the Curse ) but to be our Gospel-Righteousness , or the Condition of our participation in Christ who is our legall Righteousness , & so of all the benefits that come by him , App. p. 78. I say , that subjection and obedience justifie . 1 Not as works simply considered : 2 Nor as legall works : 3 Nor as meritorious workes : 4 Nor as good works which God is pleased with : 5 But as Conditions to which the free Law giver hath promised Justification and life
Nay your ( i. e. the Protestants ) doctrine ascribeth farr more of the work to man than mine ; For you make Justification an effect of your own Faith , and your faith an instrumentall cause of it , and so make your self your own Justifier . And you say your faith justifieth as it apprehendeth Christ , which is the most intrinsicall , essentiall consideration of Faith ; & so faith hath much of the Honour . But while I affirm that it justifieth only as a condition , which is an extrinsicall consideration , and alien from its essence and Nature , I give the glory to him that freely giveth mee life , and that made so sweet a condition to his Covenant , and that enableth me to perform the said Condition , App. pag. 120 , 121.
Queen
of
Heaven
[
CONDITION
i.
e.
that
Wee
,
that
is
,
I
and
the
Papists
,
with
make
our
righteousnesse
but
a
Condition
,
or
Medium
,
or
a
poor
improper
no
part
of
satisfaction
for
our
unrighteousness
,
Not
as
works
simply
considered
,
nor
as
Legall
works
,
nor
as
Meritorious
works
,
Nor
as
good
works
with
which
God
is
pleased
,
but
as
our
Gospel-righteousness
,
and
conditions
to
which
the
free
Law-giver
hath
promised
justification
and
life
Causa
sine
qua
non
Causes
sine
qua
non
,
deserve
farr
greater
praise
in
morall
respect
,
than
some
that
have
a
proper
Causality
,
do
,
Nulla fides verbis cum res adversa loquatur .
Aph.
Thes.
17
,
18
,
19.
pa.
Causa
sine
qua
non
,
Thes.
the
perfection
of
sufficiency
in
order
to
its
end
.
that
it
is
dead
being
alone
,
as
to
the
use
and
purpose
of
justifying
.
And
so
as
works
make
faith
alive
,
so
they
make
Christs
satisfaction
alive
,
as
to
the
attainment
of
its
end
,
That
works
justifie
in
the
same
kind
of
Causality
and
procurement
with
faith
,
but
themselves
being
in
the
same
obligation
with
Faith
,
not
idle
Concomitants
,
only
standing
by
while
Faith
doth
all
pa.
223.
)
Nay
they
are
Concomitants
with
Faith
in
the
[
very
Act
of
]
procuring
it
,
and
in
that
kind
of
Causality
which
they
have
,
They
do
all
this
as
they
are
works
.
Even
Faith
it self
justifieth
,
as
it
is
an
Act
of
ours
,
and
as
a
morall
duty
So
do
all
other
Morall
duties
as
they
are
part
of
our
sincere
obedience
to
Christ
,
also
for
our
works
good
works
are
a
ground
and
Reason
of
it
,
Merit
of
them
which
is
the
performance
of
somewhat
not
due
(
by
one
that
is
not
under
the
Soveraignty
of
him
to
whom
it
is
performed
)
of
that
worth
in
it selfe
,
which
bindeth
him
to
whom
it
is
done
,
in
strict
and
naturall
justice
to
requite
him
.
Such
an
obligation
can
no
creature
lay
upon
God
way
of
Meriting
:
where
the
obligation
to
reward
is
Gods
Ordinate
Justice
,
and
the
truth
of
his
promise
,
and
the
worthinesse
lyeth
in
our
performance
of
the
Condition
on
our
part
.
Aphorism
,
Thesis
causa
sine
qua
non
procatarctick
and
meritorious
cause
of
our
Justification
,
as
well
as
he
doth
the
satisfaction
of
Christ
conjunctly
with
our
Faith
[
or
obedience
Causa
sine
qua
non
he
that
doth
evill
hateth
the
light
,
neither
cometh
to
the
light
lest
his
deeds
should
be
reproved
.
Socinian
,
Papist
Jew
,
Papist
Not
by
works
Causa
sine
qu●
non
]
lest
any
man
should
boast
:
Causa
sine
qua
non
Righteousnesse
of
Faith
The
Righteousnesse
which
is
of
Faith
,
to
the
Righteousnesse
of
works
1 Because though he makes Works and Faith to be the Conditions of our Justification yet ( according to Scripture phrase ) Faith may be called the onely Condition of the New Covenant , 1 Because it is the principall Condition , and works but the lesse principall : And so as a whole Countrey hath oft its name from the chief City , so may the Conditions of this Covenant from Faith . 2 Because all the rest are reducible to it ; Either being presupposed as necessary Antecedents or means , or conteined in it as its parts , properties , or modifications ; or else implyed as its immediate products , or necessary subservient means or consequents .
Plato's
Idea's
by
works
:
not
by
works
,
therefore
by
faith
alone
.
He
denyeth
that
which
he
calleth
an
idle
Concomitacny
of
works
with
Faith
,
that
they
onely
stand
by
while
Faith
doth
all
,
and
concludes
that
they
act
together
with
faith
in
the
same
kind
of
causality
to
procure
Justification
,
that
faith
may
be
said
to
be
the
onely
Condition
,
and
to
justifie
onely
.
That
we
are
justified
not
by
faith
alone
,
but
by
works
also
,
yet
it
stands
nevertheles
as
a
firm
Maxim
,
faith
is
the
onely
condition
,
or
justifieth
alone
.
Eph.
2.
8
,
9.
We
are
saved
by
Grace
through
faith
,
not
of
works
lest
any
man
should
boast
.
i.
e.
Rom.
4.
16.
It
is
of
faith
that
it
may
be
of
grace
,
ver.
4.
Not
of
works
that
it
might
not
be
of
debt
.
Tit.
3.
5.
Not
by
works
of
righteousnesse
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
,
B. 2 That he doth not derogate from faith , in yoking works with it in the joynt procurement of justification ; because he doth not ascribe to works an equall part with it in this office or businesse : but makes faith the more principall , and works but the lesse principall part of the Condition : granting our first Justification to be chiefly by faith , and the second Justification onely , by Obedience : and ascribing the beginning or first point of Justification to faith alone , and but the continuance and consummation thereof to works . Aphor. Thes. 74. & p. 302 , 311 , 312. And in many other parts of his Book .
By
the
Gospel
the
righteousnesse
of
God
(
viz.
is
revealed
from
Faith
to
Faith
,
From
strength
to
strength
From
glory
to
glory
from
faith
to
faith
Are
yee
so
foolish
having
begun
in
the
Spirit
,
are
yee
now
made
perfect
by
the
Flesh
?
O
foolish
Mercuriall
rod
that
he
had
rather
in
the
Church
to
speak
five
words
with
his
understanding
so
that
he
might
teach
and
edifie
others
also
,
than
ten
thousand
in
an
[
unknown
]
Tongue
,
discended
to
the
unlearned
and
babes
to
feed
them
with
milke
,
to
make
all
plain
and
easie
to
their
understandings
,
Receiving
of
Christ
to
be
our
Righteousnes
,
or
receiving
abundance
of
Grace
and
of
the
gift
of
righteousness
by
him
,
directing
of
the
eye
,
or
looking
to
Christ
yea
to
Christ
lifted
up
for
healing
.
Io.
A
coming
to
Christ
for
Life
,
The
eating
of
his
flesh
and
drinking
of
his
blood
to
everlasting
life
,
A
putting
on
of
Christ
to
cover
our
nakednesse
and
filthinesse
,
i.
e.
This
is
the
work
of
God
that
ye
beleeve
in
him
whom
he
hath
sent
,
righteousness
of
the
Gospel
is
revealed
from
Faith
to
Faith
:
as
it
is
written
,
the
just
shall
live
by
Faith
,
no
man
is
justified
by
the
Law
,
Because
it
is
written
,
that
the
just
shall
live
by
Faith
,
That
the
inheritance
is
by
Faith
,
not
by
works
,
lest
any
man
should
boast
,
That
it
is
of
Faith
that
it
may
be
of
Grace
:
and
if
it
be
of
grace
,
then
is
it
no
more
of
works
,
else
grace
were
no
more
Grace
;
But
if
it
be
of
works
,
then
is
it
no
more
of
grace
,
otherwise
works
were
no
more
works
,
&
11.
6.
That
whosoever
seeketh
justification
and
blessedness
by
works
,
worketh
himself
out
of
it
,
they
sought
it
not
by
Faith
,
but
as
it
were
by
the
works
af
the
Law
,
We
will
therefore
sinn
that
Grace
may
abound
And
do
evill
that
good
may
come
,
Faith
makes
voyd
the
Law
to
do
or
to
think
as
he
ought
,
Do
and
Live
Life
and
Death
hic
labor
hoc
opus
est
as
he
is
ascended
on
high
to
give
gifts
to
men
.
Therefore
are
we
delivered
out
of
the
hands
of
our
enemies
,
that
we
may
serve
him
without
Fear
in
holiness
and
righteousness
,
Therefore
are
we
dead
to
and
delivered
from
the
Law
,
by
the
body
of
Christ
,
that
we
should
be
married
to
another
,
even
to
him
that
is
raised
from
the
dead
,
that
we
might
bring
forth
fruit
to
God
,
and
serve
not
in
the
oldness
of
the
letter
,
but
in
the
Newness
of
the
Spirit
,
Christ
hath
made
us
Kings
and
Priests
,
or
a
Royall
Priesthood
unto
God
,
to
offer
up
living
sacrifices
acceptable
to
God
through
him
,
To
him
that
hath
,
it
shall
be
given
,
and
he
shall
have
more
abundantly
.
Well
done
good
and
faithfull
servant
,
thou
hast
been
faithfull
in
a
little
,
I
will
make
thee
Ruler
over
much
,
&c.
Ask
and
ye
shall
have
,
seek
and
ye
shall
finde
,
knock
and
it
shall
be
opened
to
you
.
The
ground
or
earth
which
drinketh
in
the
Rain
which
cometh
oft
upon
it
,
and
bringeth
forth
herbs
[
or
fruit
,
is
neer
to
a
blessing
.
But
that
which
bringeth
forth
bryars
and
thorns
is
rejected
and
neer
to
cursing
,
Aph.
pa.
Joh.
8.
12.
Col.
Mat.
13.
11.
1
Cor.
to
Christ
for
life
,
even
for
this
life
,
the
whole
judgment
and
dispensation
thereof
is
committed
to
him
,
and
he
is
our
all
[
to
sanctification
also
.
Nothing
is
preaching
Christ
,
but
the
preaching
him
as
Justifier
and
Saviour
,
that
we
hold
it
an
empty
Mr.
Br.
in
him
it
pleased
the
Father
that
all
fulness
should
dwell
,
App.
pa.
sent
to
seeke
o●ely
that
which
was
lost
,
came
not
to
call
the
righteous
,
but
sinners
to
repen●●nce
.
Ye
shall
be
as
Gods
Christs
,
Saviours
,
Justifiers
If
men
once
beleeve
that
works
are
not
so
much
as
a
part
of
the
Condition
of
our
Justification
,
will
it
not
much
tend
to
relax
their
dilig●nce
?
we
are
saved
by
grace
through
faith
,
not
of
works
lest
any
man
should
boast
,
as
have
learned
Christ
truly
,
and
heard
him
,
and
have
been
taught
by
him
as
the
truth
is
in
Jesus
:
These
all
have
learned
to
put
off
concerning
the
former
▪
conversation
,
the
old
Man
which
is
corrupt
,
and
to
be
renewed
in
the
spirit
of
the
mind
,
and
to
put
on
the
New
Man
,
which
after
God
is
created
in
righteousness
and
true
holiness
,
lib.
3.
Cap.
16.
Zanch.
Confess
.
Fidei
pro
se
&
sua
Familia
,
Miscellan
Vrsin
.
Catech.
Quest
91.
Catech.
Tylenus
Synt.
part
2.
disp.
46.
Th.
Lib.
de
Spir.
&
Litera
Amen
,
Amen