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THE € 
 
 Scripture Goipel defended, 
 
 AND 
 
 Chrift, Grace and Free Juftification Vindicated 
 
 Againft the Libertines, 
 
 Who ufe the namesof CHRIST, FREE GRACE and I 
 JUSTIFICATION, to fubvert the Gofpel, and Chrt- 
 ftianity, and that Chrift, Grace and Juftification, 
 which they in zealous Ignorance think they plead 
 for, to the injury of Chrift, the danger of Souls, and 
 the fcandalizing of the weak, the infulting of Adver- 
 feries, and the Dividing of the Churches. 
 Yec charitably differencing the wordy Errours of unskilful 
 Opiniaters, from their Praftical Piety : And the miftaken 
 Notions of fome Excellent Divines, from the grofs Liber- 
 tine Antinomian Errours. 
 
 1 In Two Books. 
 
 Thefirft, ABreviate of Fifty Controverfies about Juftifica- 
 tion 5 written about thirteen years paft, and caft by till 
 now, after many provocations, by Prefs, Pulpit and Back- 
 biting. 
 
 The fecond upon the fudden reviving of Antinomianifm, 
 which feemed almoft extinft near Thirty four years : And 
 the re- printing of Dr. Crifp's Sermons with Additions; with 
 twelve Reverend Names prefixed for a decoy, when fome 
 of them abhor the Errour of the Book, and know not what 
 was in it, but yielded by furprize only to declare that they 
 believed him that told them that the Additions were a true 
 
 Copy* / , 
 
 By RICHARD BAXTER, an Offender of the Offenders of the 
 
 Church, by Defending the Truth and Duty which they 
 fight againfi 
 
 Lux oculos vexat, ubi noctui lumink ofor^ 
 Putrida fufpeffi vex&bunt ulcera taftus. 
 
 LONDON, 
 
 Printed for Tho. Parkhurfi, at the Bible and Three 
 
 Crowns, at the lower end of dbeapftde. \6go. 
 
HEB.II«5>& Without Faith it is impojfible 
 to pleafe God: He that comet h to God muft 
 believe, that He is, and that He is the Rewarder 
 of them that diligently feek^ him. 
 
 Luke I p. 17. Well) thou good Servant. Becaufe 
 thou haft been faithful in a very little, have thou 
 Authority over ten Cities- So Mat. 25. 21. 
 
 Mat. 25. 34, 40, 46- Inherit the Kindgom prepa- 
 red for you from the Foundation of the World: For 
 
 I was hungry and ye gave me Meat In as 
 
 much as ye have done it to one of the lea ft of thefe 
 
 my Brethren, ye have done it to me \ And thefe 
 
 fhall go into Everlafting Punifhment, and the Righ- 
 teous into Life Eternal. 
 
 Gen. 22. 1 6, 17, 18. By my felf have I faorn, 
 faith the Lord, becaufe thou haft done this things 
 and haft not withheld thy Son &C 
 
 John 16. 27, The Father himfelf loveth you, be- 
 caufe you have loved me, and have believed that 
 I came out from God. 
 
 1 John 3> 12, 13. Whatfoever we ask, we receive 
 of him, becaufe we keep his (Commandments, and do 
 thofe things that are plcafing in his fight, and this 
 is his Commandment that we believe on the Name 
 of his Son Jefus Chrift and Love one another. 
 
 Rev. 3. 4. They Jhall walk, with me in vjhite,for 
 they are worthy. 
 
 Rev. 3. I a Becaufe thou haft kept the Word of 
 my Patience^ I will keep thee, &c. 
 
MaK 7. 29. For this faying go thy way, the De- 
 vil is gone out, &C. 
 
 Mat. ?• 20. Ewept your Righteoufnefs exceed 
 the Righteoufhefs of the Scribes, and Pharifees, yon 
 ft all in no cafe enter into the Kingdom of Hea- 
 ven. 
 
 Mat. 12. 36, 37. Every idle Word that Men Jhall 
 fpeak^, they Jhall give account thereof in the day of 
 Judgment. For by thy Words thou Jhalt he Jh- 
 fiified, and by thy Words thou foalt be Condemn- 
 ed. 
 
 Jam- 2. 24. Tou fee then that by Works a man 
 is J u fiified, and not by Faith only. So v. *3« to 
 the end. 
 
 Rom. 8. 29, 30. Whom he foreknew, them he pre- 
 deftinated to be conformed to the Image of his Son, 
 * that he might be the, firft born among many Bre- 
 thren : And whom he did predefiinate. them he al- 
 . fo called : And whom he called them he alfo ju- 
 stified, and whom he jufiified them be alfo glori- 
 fied. 
 
 Luke 18. 13, 14. / tell you, This man went 
 
 down -Jufiified rather than the other. 
 
 PrOV. 17. 15* He that Jufiifieth the wicked, and 
 he that condemneth the Juft, even they both are 
 abomination to the Lord. 
 
 Of Faith imputed to Right eoufnefs, and our be- 
 ing Justified by Faith, See Rom. 3. 30, 26. Rom. 
 4. II, 22, 23, 24. He that confidereth the different 
 fence^ of £)yAnyj2., J)magoti<; and J)ygteo<rvvti> ( the fir ft 
 ufually fignifytng the Practical or Preceptive mat- 
 ter that is Righteoufnefs, the fecond Active ef- 
 ficient Juftification, and the third the State of 
 the Jurt/ Qualitative or Relative, or ipfam Juftiti- 
 am, will the better expound the Word Justifi- 
 cation as it is in our Translations. 
 
 Rom* 
 
Romi 4. 24, 25. For fa alfo to whom it fhall be im« 
 puted ( not is before we believe, ) if ( a Conditi- 
 onal ) we believe on him that rai/edupjefa our Lord 
 from the dead: Who wa4 delivered for our offences \ 
 and was raifed again for our Jufiification : ( Not 
 only obeyed and fuffered for our Justification, 
 but was raifed for it. ) && tW SiKaiwiv npfy, effici- 
 ently to mak$ m juft relatively and qualitatively, and 
 fo to juftify m,andconfequently to judge, m juft. 
 
 Exodus 23. 7. I will not juftify the wiekgd. Obj. 
 Kom. 4 5. He juftifieth the ungodly, Anfvv. Tes : 
 By making him Juft by Pardon , Adoption and 
 Godlinefs : As he hGaleth thefick^andraifeth the dead, 
 infenfudivifo. 
 
 Acts 2. 38. Repent and be baptised every one of 
 yen in the name of the Lord Je fas, for the remiffion 
 of fins , 13.38. By him all. that believe are Juftified 
 from all things from which ye could not be juftified by 
 the Law of Mofes, See Titus 3. 6, 7. 1 Cor. 6.8, g, 
 10, 11. Rom. 2. 13, 14. 1 Peter 1. 16, 17. 2 Cor. 
 9.6. 
 
 Rev. 20- 12, 13, And the dead were jpdged out 
 of thofe things which were written in the Books ac- 
 cording to their works, &c. ( Which is oft laid in 
 Scripture.) 
 
 John 5". 22. 29. The Father judgeth no man, but 
 hath committed all Judgment to the Son, and hath gi- 
 ven him authority to Execute Judgment. — — They • 
 that have Done 4oOod to the RefurreSion ofLife y 
 and they that have done evil to the Refurrettion of dam- 
 nation. 
 
 2 Tim. 4* 7) 8. / have fought a good fight. 
 — Henceforth there is laid up for me a Crown of 
 Right eoufnefs , which the Lord the righteous Judge 
 fljallgive pie at that day, and not to me only, but to all 
 that love his appearing* 
 
 IA 32 Sec 
 
See Heb. 6. 10. i Cor. i?. 58. Col. 3* 24. HebJ 
 11. 26. 2. Thef. 1. 5> 6, 7- Mat. 5. 12. ■■ 
 
 Mat. 6. 2. 4. 6. & 7. 12. & 10.41.42. & ip. 29; 
 1 Cor. 9. 17. Rom. 2. 5. 10. Mat. 7. 4. 
 
 I Joh. 1.9. 7/ ire w*/e/} our fms> he is faithful 
 and j itft to forgive hs our fins ^ and to cleanfe us from 
 all unrighteoufnefs. So Rom. IO. 10. 13. 
 
 Mat. 6. 14,15. If ye forgive men their trefpaffes^ 
 your heavenly Father will forgive you: But if ye for- 
 give not men. — - Neither will. 
 
 I Joh. 3.17* Let no man deceive you ; He that 
 doth Rigbteoufnefs is Righteous. 
 
 Ifa. I. 16, 17, 18. Ceafeto doevilStC. Come now 
 If your fins be red as crimfon. 
 
 Ift. 55. 6, 7. Seek, the Lord while he may be 
 founds &CO Let the wicked for fake his way, &C. Let 
 him return to the Lord and he will have mercy on 
 hint) &C 
 
 Acts 10. 35. In every nation he that fearetb 
 God and worketh Rigbteoufnefs is accepted of 
 him* 
 
 Rev< 2 2. 14. Blejfed are they that do his Com* 
 tnandments^ that they may have right to the Tree 
 of Life , and may enter in by the Gate into the 
 City. 
 
 John 3. 18. He that believetb not is condemned al- 
 ready^ becaufe^ &C. 
 
 Rom. 8. 9. If any man have not the Spirit of 
 Chrift, the fame is none of his. See alfo^VQrk*^. 5. 
 7. 14. 
 
 2 Cor. 15-5- Jefus Chrift is in you except ye be re- 
 probates. 
 
 Col- 1. 27. Chrift in you the hope of glory. 
 
 iSeeEph. 2. What the Elett are before Convcr- 
 fion. 
 
 lCor« 6. 9, 10, IX. Know ye not that the un- 
 righteous 
 
righteous Jhall not inherit the Kingdom of God ? Be 
 not deceived, neither fornicators - > And fuch were 
 fome of yon : But ye are wafhed, ye are SanElified, hut 
 ye are juftified in the name of the Lordjefus, and by 
 the Spirit of our God. 
 
 I Thef 6. 10. God is not unrighteous to forget your 
 voorkand labour of Love. 
 
 Phil. 2. 1 3. Workout y$ur Salvation with fear and 
 trembling: For it is (Sod that worketh, See. 
 
 ReV. 2> & 3. Read the promifes to him that over- 
 
 Mat. 6. Ip, 20* Lay up for your j elves a treafure tn 
 heaven. 
 
 Luke 1 6. p. JMakg you friends of the Mammon of 
 unrighteoufnefsy that when you fail they may receive 
 you into the everlafting habitations. 
 
 Gen* 4. 7. Ifthoudoft welljhah thou not be accept- 
 ed ? But ifthou y &CC 
 
 Luke 13.3. 5. Except ye repent ye' Jhall all pe- 
 rijtu 
 
 Mat. 1.8. 3. Except ye be converted and become as 
 little Children, yejliallnot enter into the Kingdom of 
 Heaven. 
 
 Heb. 5. 9- Ele is become the Author of Eternal 
 Salvation to all them that obey him, 
 
 Luke Ip. ij.Thefe mine Enemies that would not 
 Jjhould reign over them. 
 
 Heb. 10. ^. Cafi not away your confidence which 
 hath great recompenfe of reward, ^9. We, are not of 
 them that draw bdck^ tQ perdition, but of them that be- 
 | lieve to the faving of the Soul. 
 
 Mat. 18. 32, 35. thou wicked Servant, I forgave 
 thee all that debt, becaufe, &C. fo (hall my heavenly 
 Father do alfo to you if you from your .hearts forgive not 
 %very one his brother their trefyaffes. 
 
 The 
 
The Anfwer to all this by the 
 Adverfaries. 
 
 I. By the Infidels, [ The Scripture is not the Word 
 of God. ] 
 
 II. By the Mahometans in fpecial : [The followers 
 of Chrift altered it. ]] 
 
 III. By Papifts, Scripture is to us buf^vhat the 
 Church declareth of ft ; I. The reading of it^ and re- 
 jetting fupplemental Tradition by the Fulgar t caufeth 
 herefies. 
 
 IV. By the Quakgr, It is the light within us that is 
 ' our Rule. 
 
 V. The Enthufiafts, or Fanaticks, We muft try 
 Scripture by the Spirit, and not the Spirit by 
 the Scripture : (the Apoftles Spirit by ours, and 
 not our low meafure by theirs- ) 
 
 VI. Thefeekers. The Scripture muft firft be 
 recovered by a true Miniftry. 
 
 VII. The Cabbalift and Familift 3 If u not to be 
 underftQod Literally^ but Myftically. 
 
 VIIL The Antinomian Libertine : The 'written 
 word} or at leaft all that prefcribeth duty and hath con- 
 ditional promifeS) is but a Covenant of works. The Cove- 
 nant of Grace is only the Spirits Effectual work,: 1 will, 
 and you (hall. 
 
A Breviate of the Doctrine of 
 
 Juftification, 
 
 Dilivered in many Books, 
 
 By RICHARD BAXTER: 
 
 In many Propofitions, 
 And the Solution of 50 Controverfies about it. 
 
 Written, 
 
 1. To end fuch Controverfies. 
 
 2. To confute Rafh Cenfurers and Errours. 
 
 3. To inform the Ignorant. 
 
 4. To procure Correction from wifer men, if I 
 miftake. 
 
 Occafioned by fome mens Accufation of me 
 to others, that will not vouchfafe their Inftru- 
 dtion to my felf 
 
 And by the Erroneous and dangerous Writings and 
 Preachings of fome well-meaning men, fuch as 
 Mr. TroHghton,&c. who at once miftake and 
 mifreport God's Word and ours, and fight in the 
 dark againft Chriftian Faith and Love. 
 
 LONDON, 
 
 Printed for Tho. Partyurfi, at the Bible 2ad Three 
 Crowns, at the lower end of Cheap fide. 1690. 
 
The Preface long ago written. 
 
 Reader, 
 
 IT was the Army and Sectarian Antinomians (more 
 fitly called Libertines) who firfi called me in the 
 year 1645. and 1646. to fiudy better than 1 had 
 done the Dottrine of the Covenants and Laws of 
 Gody of Redemption and Juftification ; I fetcht my 
 firfi refolving thoughts from no Book^ but the Bible 9 
 fpecially Mat. 5, and 6, and 25*. Grotius de Satif- 
 fa&ione next gave me more light. While I was con- 
 fldering many mens friendly Animadverfions on my 
 Aphorifms, and anfwering fome ( that more differed 
 from each other than from me ) it increafed light ,e fpe- 
 cially the Animadverfions of Mr. George Lawfon; 
 My Writings again fi the Antinomians had fuccefs be* 
 yond my expectations, though fome good men of the 
 Party called Independent^ having more heat than light , 
 deceived by the notions of fome that had fpoken injitdi- 
 cioufly before them\ caft out fufpicions and contradi- 
 ctions in a jealoufie that I encroached on the honour of 
 Free Grace: 1 mean finch men as prefaced the Book^ 
 called The Marrow of Modern Divinity, which on 
 
 pretence of Moderation is Antinomian or Libertine i 
 and very injudicious and un found : And others Books 
 
 (fuck as Paul Hobfons, Mr. Sakmarihes, Bunyan 
 on the Covenant Sydzc.) which ignorant ly fuhverted the 
 GofpelofChrifij came out on the fame bufinefs , and 
 revealed mens mifiakes on pretence of revealing the 
 My fiery of Free Grace. 
 
 John Goodwin was then, and before, publidnng hi* 
 Judgment of Jufiification, and Mr, Walker, and 
 Mr, Roborough wrote again fi him, with great difpa~ 
 rity of light and firength. But becaufe J. G. turned to 
 the ArmjmanS) prejudice cryed down his Dolhixe of 
 
 A 2 J4tf* 
 
lhe Fretace. 
 
 J uflif cation^ ( and it was not all to be approved. ) 
 Mr. Gataker publifljed many things to the likepurpofe^ 
 and among the reft, the Narrative of Mr. WotCOns 
 Cafe, referred to many London Divines, and decided 
 by them*? Of my fufpenfion of my Aphorifms, and of my 
 
 Comtftswirh Mr Craudcn, Mr. Eyres, Mr. War- 
 iner, and afterwards with Dr. Tully, / need not here 
 make particular mention. The ?noft that Iconverfi with 
 fee me d of my Judgment : The reft ( befide the Ani- 
 madvert crs on my Aphonfms) who freeliefi fpake of me 
 behind my back^> would none ofthemfpeakjo me. Va- 
 va(or Powell W Mr. Ed. Bagfhaw, were two of the 
 chttf. Many worthy men publifhed the fame Dotlrine 
 which I averted $ efyecially Mr. Gibbons of Black- 
 fryars C in his Sermon in the Morning Lectures at 
 £*. Giles) Mr. Benjamin Woodbridge, Mr. Hotch- 
 kis, Mr. Thomas Warren, Mr. Graile, and Mr. 
 
 Jeflop^ laboured to prove that Br. Twiffe meant the 
 fsiK.e, who feems to Jpeakfor Eternal Immanent Jttfiifi- 
 
 camn : And Mr. Truman, and Lud. Le Blankes 
 Thefesat Uft came out (after the Thefes Salmurienfes, 
 and the Breme Divines, Lud. Crocius Conrad. Ber- 
 gius, and the Berlin, Johan. Bergius) as clear as any. 
 
 B:\ttht prattue of fome (who wanted the humility 
 and diligence which were neceffary to learn the Truths 
 which they knew not) was juft the fame with that of the 
 1 relates in Councils j or a thouj and years, even to put 
 it to the Vote of men of their own mind, or to lean on 
 the names of fome of their Predeceffors who were men of 
 note, and efpecial/y to cry down thofe that heard them 
 not. 
 
 And lately came out a Book^ of one Mr. Trough- 
 tpvisofthe fame temper with the reft. He allarmeth 
 the Nation* as if the Enemy were at the Gates. He is 
 a man that hath been blind from his Infancy or early 
 Childhood.and I fappofe nevtr read a Bookfinthttb ^ a d 
 
 fome 
 
The Preface. 
 
 fome one to read to him, and he under taketh to tell the 
 fenfe of Vroteftant Writer s, and Fathers, and the words 
 and fenfe of Mr. HotchkiS and me, and fitch others ^ 
 whom he fiercely affaulteth as Jais and the Churches Ad* 
 verfaries : And the good man heapeth up untruths m 
 matter of faH in falfe reciting his Adverfaries words 
 and fenfe. Befides his Libertine falfe Doctrine, ( as 
 that the Covenant or Vromife of Jufiification hath no 
 Conditions , no not Faith , andfuch like J and abufeth 
 the Authors whom he citeth. I thought once to have be- 
 fiowed two or three days worl^ in anfwering him, but I 
 defifted, partly becaufe he was one of thofe that had 
 written at the rate of fome former Adverfaries, who had 
 fo formed their Affaults, that they had lefr me little to 
 anfwer but a Mentiris, which is fo unpleafng a task^y 
 that they that mo(t deferve it cannot bear it. And it 
 hath been my lot fmce 1662. in which the powerful 
 Ringleader Morley began, to have fo many fuch Books 
 written againft me, andfuch reports divulged of me, as 
 if the Devil had been ftndying to prove, Rom 3. 4. 
 that every man is a Lyar, to be true in a fenfe beyond 
 the meanings and to bring all Hi ft or y at leaf of Difpu- 
 ters into dij credit, and to make it become a valid con~ 
 fequence [It is (aid and written by a domineering, 
 or an ambitious, or an erroneous, or angry Ad- 
 verfery; Ergo it is falfe.] Andalfo I was loth .to fay 
 that againft the man that his Book required : For I 
 hear he is a very' hone (i man, and not only blind-, but a 
 fujferer for Nonconformity with the reft; and when 
 he was a Child, his Grand-father^ Grand-mother, and 
 other kindred in Coventry if ere my hearers and lo- 
 ving friends, and godly people : His Father and Mother 
 my very near Neighbours, and weekly, an ^ almoft daily 
 company, have asked my Counfel, what they jhould do 
 with a blind Boy that was much inclined to Learning, 
 and I encouraged them to further him, not fort feeing his 
 
 A 3 fnares. 
 
The Preface. 
 
 fnares, 3. And I perceive that judiciotu Readers have 
 no need of an Antidote again ft fo wtak^ a Poifon. He 
 that gave me the Animadverfions anfwered in the end, 
 told me, He had fcarce patience to read him. And 
 as to thofe that arefo weak^as to need an anfwer to fitch 
 a Book^, it's like they arc too weak^to understand one ; 
 cr will thinly him in the right that hath the laft word,and 
 that may be he that liveth longeft. The great fault of 
 the good man is that which is too predominant in all Cafes 
 in corrupted Nature, even an unhlimbled under- 
 ftatlding, which doth not fufficiently fufpett it [elf, 
 wuch lefs is acquainted with its own Ignorance^ hut 
 when it moft mtftaketh, doth raoft confidently rage. 
 Who would thinks that fuch a man could be ignorant 
 how unfit he was who never faw their Books, to under- 
 take fuch account as he giveth of Fathers, Proteftant 
 Ivrittrs, or m his chofen Adverfaries i When his Fea- 
 dtr hath read to him fome parcels of our Writings, 
 how hnoweth he what he omitteth, or what explications 
 fae never read ? And how uncapable mu(l his memory 
 7ieeds be of retaining and laying all together out of fo 
 many Volume s, and making a charge, and pacing a 
 judgment thereupon, unlefs his memory be greater far 
 than Bijhop Hall faith Dr. John Reynolds reading 
 and memory was friext to a MiracleJ which his grofs 
 falfifications Jhew that it is not. 
 
 And 4. I found fo many ready to write on the fame 
 SubjeSifor my fenfe, that I the more thought it need- 
 lefs to my [elf. Sir Charles Wolfley hath lately done 
 f> very judicioujly* I have lately per u fed divers Manu- 
 fcripts that are fuch prepared for the Prefs : One of 
 Mr. William MznningS,anot her of Mr. Cltrke Son to 
 Mr. Samuel Gierke (WJDr.Twiffe hath a Latine 
 JDifputatiou to the fame fenfe, ) and fome more {all 
 Nonconfermijh.) 
 
 But }et J fit II hear fome London Brethren ufe to 
 v , caft 
 
The Preface. 1 
 
 cafi out their fufpicions, afperfions and cenfures behind 
 my back^ , and fome in their Conferences when they 
 meet ; Whereupon I drew up this Taper of Explicatory 
 Propofitions and Controversies, only to let them truly 
 know my fenfe, and long after gave it that honeft 
 Dr. Annefley, at whofe houfe fometimes fome meet of 
 different Judgments in fuch thihgs, defiring.him but to 
 get it read to them, and to procure me their Animad- 
 verfions on what they did any of them diflike ; inftead 
 of their unprofitable Obloquy when I cannot hear them 5 
 for this I fhould take for a great brotherly kindnefs : 
 But it is now near a twelve month that I have waited 
 in hope of it, bfo cannot procure a word to this day \ 
 which mak°th me think it needful topublifh that which 
 J intended but for their private view. Tet one that 
 to me profrffed diffent, feemed to take it well that I 
 intreated his Reafons, and promifed to give them me^ 
 but never did. Nor hath any one yet anfwered, 
 I. My Confeffion ; 2. My Disputations of Jufi if ca- 
 tion 5 3. My Apolopy (to many -,) 4. My fmallTraEl 
 
 of Saving Faith to Bi s hop Barlow ; f. ASy'Treatife of 
 Juftifying Righreouihefs to IV.Tully. 
 
 This week An honeft judicious moderate Friend (that 
 is more a Lonf enter than a Diffentcr* as far 'as J can. 
 judge, fent me the Notes which 1 anfwer in im> Utter- 
 end, as partly his own, and partly others \ whicl 
 as eppofeng them^ but as tending to elucidate the whole 
 Caufe)- 1 here adjoyn, though all or mo(l here faid % is 
 faid elfewhere before, which. I mention, left you thinkjhat 
 J took all for his own Opinion which he cited out of Dr. 
 Owen, who him f elf reformed much of his forme? "Judg- 
 ment about Dollrine and Government before he died. 
 The Lord heal his Church by Light, Love and Humi- 
 lity, which is torn by Ignorance, Uncharitableneis 
 and Pride, Amen. 
 
 A 4 Tha 
 
The Prologue* 
 
 r ■ 11 
 
 §. i..f | 1HE Doctrine of the JufHfication 
 of finful man, by Chrift as our 
 Redeemer, Saviour and Judge, is 
 of(o great moment, that it Siould 
 be Skilfully taught to all that are Catechifed. And 
 yet by the Unskilfulnefs of Teachers, is become a 
 foot-ball of Strife aod Contention,and of Wrathful 
 Cenfures, and Reproach, among thofe who are 
 moil zealous for the fafe and honourable preferva- 
 rion of it, and really differ more in the Terms and 
 Methods which they think muft preferve it, | than 
 in the inward pra&ical fenfe of the matter it- 
 
 §. 2. Two things conftitute this itch or lepro- 
 iy rather of ftrife, which experience maketh us 
 fear is uncurable : And thefe two are one. Igno- 
 rance : .. Ignorance of the cafe : And Ignorance of 
 our Ignorance. But what Ignorance is it ? I am 
 grieved to know and fpeak it. It is Ignorance of 
 -words or the art of fpeaking^ of Grammar and Lo- 
 gick. O what a plague did JSHmrod bring on the 
 Worlds and what a Babel hath it been by the con- 
 fuflon of language to this, day I How vain hath 
 peaceable Dr. Wilkins attempt of an Univerfai Cha- 
 racter proved ? My good old highly valued Friend, 
 Mv-Johv Eliots long ago wrote to me, that to 
 make the Hebrew the Univerfai Language, and to 
 fet up ft Godly Magiftracy in the world were the 
 two things yet to be done for Univerfai Concord 
 and Reformation : Alas, good man? Abi'wceU 
 
 lam, 
 
The ^Prologue. 
 
 Um, &c. If you can get the Earth to drink up the 
 flood of Perfecution call: out againft you in New- 
 En gUnd^xt is rvell. Little did I think when I was a 
 Schoolboy Learning my Grammar, that I fhould 
 live to find that the Chriftian World is all in con- 
 fufion, Divifi- n, Wrath, Schifm, War, and Bloodt 
 am- much, if notmoftly for wane of Skill in words 
 or Grammar I 
 
 But indeed were there one Univerfal Language 
 it would not be enough to heal us. For we are 
 moftly fo dull of nature,& fo flothful in our Studies, 
 and io apt to fpeak as our parents or firft Matters 
 or Company teach us, that we are utterly difagreed 
 and unrecondleable about the fenfe ofbur ommon 
 words in our Mother Tongue. So that if Englijh 
 were the only Language of, the World, we fhould 
 ftill be difagreed : I have been a great comtemner 
 of vain oilentation in Critical or Verbal Skill : But 
 I fee that rightly ufed about things neceflary, it 
 mutt be a principal help to end moil of our Contro- 
 yerfies. 
 
 §. ?. Though fupernatural Revelation far ex- 
 ceedeth the meer light of Nature, and the teach- 
 ings of the Creation, yet the difficulty of learning 
 and fpeaking many Languages, without which we 
 cannot Preach abroad in the World, and the Uni- 
 verfal Wars about words that take up and corrupt 
 mankind, do make me read the lyPfalm. with 
 great regard, and not think fo hardly as 1 have been 
 tempted to do y of Gods dealing with the heathen 
 and generality of mankind, while the Heavens de- 
 clare the glory of God, and the firmament fheweth 
 his handy works, while day unto day utters Know- 
 ledge and while Sun Moon, and Stars, do Preach 
 God with fo loud a voice, and their found goeth 
 through all the World and there is no Nation or 
 
 Tongue 
 
 
The Trologue. 
 
 Harp and Trumpet , or elfe who can know what is Piped 
 or Harped, or can prepare hi mf elf to the Battle ? So we 
 unlefs we utter words eafy to he under ft ood, how Jlia/l 
 itbeknovon what isfpoken ? But we fpeakjnto the air y 
 v. 9 But confufion and ambiguity are notiinftrudtive, 
 but deceitful to the fimple. 
 
 2. So they talk much of Imputation^ and neither 
 know nor tell you what Imputation is : But take it 
 moftly to be that which even Dr. Crifpe calleth a 
 charging God with falihood;as if it were his Repu- 
 ting, Reckoning, Efteeming or Suppolingus to be 
 what indeed we are not, or to have done or fufler- 
 ed what we did not, or to have what we have not : 
 Whereas Paul meaneth nothing (& ^%*» fignifi- 
 eth nothing ) but a true accounting us to be what 
 we are, and to have done w r hat we did, and to have 
 what we indeed have. And to impute righte- 
 oufnefs to us, figniheth bat truly to Repute, Ac- 
 count or Judge us Righteous. Thofe that are here 
 moil inclined to miitake, ^ fliould the rather take 
 Mr. BradJJnm to be impartial, becaufe he was for 
 Independent Church Government ( tho (harp a- 
 gainft Separation. ) And in the Preface to his Eng- 
 3i(h edition of his little Book of Juftification, he 
 hath in a few lines laid enough to end all this Con- 
 troverfy , by a true explaining in what fenfe 
 Chrifts Righteoufnefs is imputed to us, and how 
 not. 
 
 ?. And do they tell us with aoy agreement what 
 Righteoufnefs of Chrift they call Imputed ? Some 
 fay only the Paflive, fomealfo the Active ? Some 
 alfo the habitual, and fome alfo the Divine. Much 
 lefs agree they to what EfFe&s it is imputed, and 
 how far. 
 
 4. Alfo the name of Faith is ufed without a due 
 and true explication \ of their meaning. One by 
 
 Faith 
 
The Trclogue. 
 
 Faith meaneth not Faith ^ but Chrifts Righteouf- 
 nefs. Another calls it an Inftrument, and yet de- 
 nieth it to be the rl credere that is, the Ad of Faith 
 indeed, as if any thing elfe was that inftrumenc A- 
 nother faith it is but one Phyfical aft, and not like 
 contrading, a Moral complication of many Phyfi- 
 cal Ads : One faith it is but one Act, and all other 
 Ad:s of Faith he that looketh to be Juftified 
 by denieth the Dodrine of Grace or true Juftifi- 
 cation, and fo leave men to defpair becaufe they 
 can never tell which that (ingle is, and how to ef- 
 cape the damning Do&rine of Juftification by 
 works. One faith it is the Underftandings aflent : 
 Another that it is the Wills recumbency, or truft: 
 One faith it is only Faith in Chrift that Juftifieth, 
 and not in God the Father or the Holy Ghoft : One 
 faith it is only Faith in Chrifts Prieftly Office, and 
 not in Chrift as Prophet or King-, fome fay it is not 
 Faith in his whole Prieftly Office, either his Inter- 
 ceffion or Heavenly Priefthood, but only in his 
 Sacrifice and Obedience. Another that it is only . 
 the trufting on his Imputed Righteoufnefs : Ano- 
 ther that it is none of all thefe,. but only the belief 
 that we are already Juftified by Chrift. One faith 
 we are juftified only at once by the firft numerical 
 A& of Faith, and never by any after Ad: : Another 
 that an A& of the fame Species continued] our Jufti- 
 fication. And this confulion is from the vain fan- 
 tafy of men, that will divide and mince and yet 
 will not fufficiently diftinguifli: and know not that 
 by Faith is meant our becoming Chriitians and con- 
 tinuing fuch. 
 
 5. So they talk loud againft Works in the Cafe of 
 Jultification, and know not what either Paul or , 
 James or Chrift meaneth by works. But they dream' 
 that Works md -^#/are of the fame fignification* 
 
 As 
 
The ^Prologue. 
 
 As if every humane Aft were that which Paul 
 meaneth by porks, contrary to his exprefs explica- 
 tion : And fo to be Juftihed by Faith muft be to 
 be Jufiitied by Works. One faith, we will grant 
 Justification by Faith, if you take it aright, to be a 
 going wholly out of our felves and denying all our 
 own righteoufnefs, and going to Chrift and his 
 Righteoufnefs alone. But is their chofen Metaphor 
 £ of Going oa/-, and Going to ] an A5t or no AEt ? If 
 an Aft, than it is works, if they may be believed. 
 If no Acl, then their meaning is, we confefs that yon 
 are Juftifiedby Believing^ you do not believe : Ton are 
 Juftified by Faith, if Faith be nothing ; and by coming 
 toChriftlFyoH come not to him y or it be nothing. Such 
 is the ience of thefe Confounders and Corrupters. 
 
 But thefe and many fuch miflakes are to be open- 
 ed in their proper place. 
 
 That which I here intend is ( not a confutation 
 of this or that writer, but ) to give them a breviate 
 of my own Judgment, who will not read what I 
 have largely written in many books long ago, pre- 
 tending that the length of the books is their rea- 
 fon ; and yet have not fo much confcience as to 
 fufpend their cenfures, no nor their back-biting,falfe 
 accufations of that which they have not leifure to 
 underftandor read -, They judge hard cafes which 
 they never digefted by any anfwerable Study ; and 
 Scruple, not Judging and Slandering perfons un- 
 heard- 
 
 Corrupting the Gofpel, andfo excellent a Sub- 
 jeft as the Doftrine of Grace, and of the Office and 
 Merits and Judgment of Chrift, and fo of Chrifti- 
 anity it felf,is a matter that confcience fhould more 
 tenderly fear, than wearing a Surplice, or kneeling 
 at the Sacrament,or communicating with a Church 
 that ufeth the Common-Prayers. To think thofe 
 
 unworthy 
 
The Prologue. 
 
 unworthy of their Communion that ufe fuch Cere- 
 monies or forms of prayer, and at the fame time to 
 prophane fo high a part of the name of God, as is 
 his Grace in Chrift, and his Juftif ying, Governing 
 and Saving works, and this ( quoad verb a ) by cor- 
 rupting it even in Eflentials, and then to defame as 
 erroneous thofe that are not as Ignorant and Erro- 
 neous as themfelves, and to foment malice and er- 
 rour and Sefts by fuch lying defamations : This is 
 a Nonconformity which I earneftly defire that no 
 man that loveth Chrift, or Free grace, or the 
 Church or his own Souljmay ever take for his duty 
 or his honour, or rafhly as a fequacious admker of 
 any miftaken leader be ever guilty of: What is 
 {training at a Gnat and fwallowing a Camel,if this 
 be not? And of how ill a conftitution is fuch a blind 
 and partial confcience? 
 
 I fhall here ftudy brevity, and firft explain the 
 Dodrine of Grace, and Righteoufnefs andjuftifi- 
 cation, in fome felf-evident Propofitions. And next 
 briefly refolve about fifty doubts or Controverfies 
 hereabout. 
 
 The 
 
THE 
 
 CONTENTS 
 
 i. fm yr mk He nature of Jufiif cation explained. 
 \ Controv. I. Whether it be anlmma 
 
 nentAft in God, and from Eternity. 
 Cont. II. Whether the Covenant of Grace be made 
 
 only with Chrid ; or with us alfo. 
 Cont. Ill Whether the Covenant of Grace have 
 
 any condition required of us. 
 Cont. IV. Whether our performance of the Con* 
 
 ditien efficiently jufiify us. 
 Cont. V. Whether we are juftified by Chrifis 
 
 righteoufnefs imputed to us : And whether the 
 
 Scripture fay we are. 
 Cont. VI. In whatfenfe is Chrifis Righteoufnefs 
 
 imputed to us. 
 Cont. VII What Righteoufnefs oflChr/fi is it 
 
 that is ours and imputed to us ; the : taffive, 
 
 the Active, the Habitual y or the Divine, or 
 
 all 
 Cont. VIII. Whether Chrifis Righteoufnefs be 
 
 the Efficient, Material^ or Formal caufe of our 
 
 Righteoufnefs, or Jufiification ? 
 Cont. JX. Whether the Vnion between Chrifl 
 
 and 
 
The Contents, 
 
 and believers be not fo near as maketh them 
 
 the fame Subject, and Jo the Accident ofChriJls 
 
 righteoufnefs , to be cuts in it (elf. 
 Cont. 10. Are we not Jo righteous by an ZJniori 
 
 with thrift as we are Jvaners by our Vn ion 
 
 with Adam. 
 Cont. XL Is not Chrijls Righteoufnefs ours : as 
 
 our fins were his by imputation ? 
 Cont. ix- 'Doth Chrifts Righteoufnefs caufe our 
 
 Sanftification, in the fame fort of Caujality as 
 
 it caujeth our Juftification ? 
 Cont. Xllf. Is it faith itfelf thai is f aid to be 
 
 imputed to us for Righteoufnefs ' 7 oronlyChrift y 
 
 or Chrifis Righteoujnefs. 
 Cont. XIV. Whether Grace be Grace and free if 
 
 it have any condition. 
 Cont. XV, Whether Repentance be any condition 
 
 of Pardon and Juftification^ and to affirm it y 
 
 ao not equal it with Faith, 
 Cont. XVI. Wliether faith juftify us as a meri- 
 torious caufe or as a difpofitive caufe of re- 
 
 ceivingjufifcatio^y cr as a meer condition, 
 
 or an Inftrumental caufe. 
 Cont. XVII. Is Juftifying faith an aft of the 
 
 under (landing or of the Willi 
 Cont. XVI i I. Of the diflinffion of fides quce 
 
 and fides qua Juftificat, what it meaneth. 
 Cont. XIX. Whether we arejuflifed by the Lam 
 
 of Innocency. faying, obey perfectly , and live. 
 Cont. XX. Whether by works , Paul means a£fs 
 
 in genere, or what fort of Atts* 
 
 B : Cont. 
 
j he t^ont^nts. 
 
 Cont. XXL Are any works of man meritorious* 
 Cont. XXII. Is obedience a part ofjuflifying 
 
 Faithi 
 Cont. XXIII. Is any more neceffary to the keep* 
 
 ing or not lojing our Jufiification, than to its 
 
 beginning? 
 Cont. XXlV. Is Pardon and Jujlificat ion perfett 
 
 thefirft moment? 
 Cont. XXV. Is nolle punire, or non punire, 
 
 ( not punijking ) true pardon? 
 Cont. XXVI. Is future fin pardoned before? 
 Cont. XX VII. Is any one punifhed for pardoned 
 
 fin ? 
 Cont. XXVIII. Is punifhing one thatChrifl died 
 
 for, unjufl punifhing one fin twice. 
 Cont. XXIX. Are regenerate believers, under 
 
 any guilt of any but corretlive punifhment, or 
 
 fhouldask pardon of any other> 
 Cont* XXX. What is it to be judged according 
 
 to our works ? 
 Cont. XXXI. What Law is it thatPaulcalleth 
 
 the Law of works which cannot juflify ? 
 Cont. XXXII. How and why it is fo called. 
 Cont. XXXIII. What is Pauls drift inhisdif- 
 
 putes about Juflificaticn. 
 Cont. XXXIV, What is the drift of James. 
 Cont. XXXV. Muft a believer any way plead 
 bis Faith, Repentance orHolinefs to his Jufiifi- 
 
 .cation, or trufl to themi 
 Cont. XXXVI. Hath Jufiificat ion and S aha* 
 t ion the fame conditions ? Do thofe work^fave 
 m that do not jufiify us i Cont. 
 
The Contents. 
 
 Cont. XXXVII. Have we any Juftifcatzon a- 
 gainftfalfe accujations ( of Infidelity^ &c. ) 
 
 Conr. XXXVIII. Voth faith juftify as a righte- 
 oufnefs ? or any perfoual righteoufnefs in fuh- 
 ordination to Chrifl s ? Abundant Scripture 
 proof of the affirmative. 
 
 Cont. XXXIX. Is Gods accepting Chrifts righte- 
 oufnefsfor us, the imputing of it} 
 
 Cont. XL. Whether Chrifts fufferings merit E- 
 ternal life for us feeing the Law f aid ^ T)o this 
 and live , and not fuffer and livf. 
 
 Cont. XLI. Whether Chrifl heing the end of the 
 law for righteoufnefs, prove that Adams firfl 
 law juflifieth us as fulfilled by Chrifl . 
 
 Cont. XLII. Whether the fufferings of Chrifl 
 merit our freedom from nothing but what he 
 fuffered in our fie ad. 
 
 Cont. XLHI. And fo whether Chr ids fufferings 
 merit not our freedom from habits andafls of 
 fin, which Chrifl had not. 
 
 Cont. XL1V. And fo whether his fufferings re- 
 deem us from Spiritual death , feeing we fuffer- 
 ed it, and not he. 
 
 Cont. XL V. Is this the reafon of our delive- 
 rance from the curfe of the law, becaufe wefufi- 
 
 I fered the equivalent of everlafling Hell Fire 
 in Chrifl. 
 
 Cont. XLVI. Is it true that Chrifts attive obe- 
 dience only merit eth Heaven for us, and there- 
 fore that only meriteth Santtification ? 
 
 Cont. XLVIL Is it true that Repentance can 
 
 B 2 be 
 
The Contents. 
 
 be no condition of Juftification becaufe it fol- 
 loweth it. 
 
 Qu. XLVIII. How can faith and repentance 
 give a right to the righteoufnefs of Chrifi^ 
 which muft firfi give us that faith and repen- 
 tance? 
 
 Qu. XL1X, Is it true that we muft be practical 
 Antinomians unlefs we hold that only Chrifts 
 Attive righteoufnefs merited grace and glory 
 for us. 
 
 Qu. L. Is this proved by, Rom. 7. 4. 
 
 The Conclufion. 
 
C « ) 
 
 A Breviate of the Boffirine of 
 J unification. 
 
 Pr. I. T"TT TEfliuft firft agree, what Right e- 
 
 \/\/ 0H f ne f s #•; Right eonfnefs is for- 
 
 ▼ V mally a Relation: And there-* 
 
 fore muft have the definition of a Relation: I 
 
 need not tell Schollars what that is. 
 
 2. The fubjeet of this Relation, is* firft mens 
 aSHons and habits, and their Titles and Rights, and 
 then their Per/ow as the fubjed of thefe. 
 
 ?• Righteoufnefs is a Relation to the Rule or 
 Law : And is an Agreeablenefs thereto: If it be 
 Gods Law, it is Righteoufnefs before God. If but 
 mans, it is but humane Righteoufnefs. 
 
 4. As a Law hath two parts; the precept and 
 the retribution of reward and punifhmenc, fo there 
 are two forts of unrighteoufneis and righteoufnefs : 
 As to the precept, Obedience is Righteoufnefs, 
 and Sin is Unrighteoufnefs. As to the Retributi- 
 on, Right to Impunity and to the promifed Re- 
 ward is the Perfons Righteoufnefs, and fo contra- 
 ry. 
 
 5. Righteoufnefs materially is either, 1. Parti- 
 cular, in fome one caufe, or few caules : 2. Or 
 Vniverfal and perfect in all caufes. 
 
 6 Righteoufnefs particular is either in fome 
 fmall matter that we are not made happy by, 2.0r 
 in fome great caufe which our happineis dependeth 
 on. 
 
 7. The firft Law required perfonal perfect con- 
 ftant obedience on pain of death ; and fo juftifieth 
 none without it. B 3 %. 4 4am 
 
CO 
 
 8. Adam was the Father of all mankind, from 
 whom they fpring, but he did not foreprefent the 
 Perfons of all that were to fpring of him, as if his 
 obedience without their own woald have juftified 
 any of them at age. If Adam had not finned, Ca- 
 in ihould have been condemned if he finned 3 and 
 fo others. 
 
 . 9- The firft Law being broken, man was made 
 uncapabie of either part of Juftification by it 5 ei- 
 ther as one that finned not, or as one that was not 
 by it to be condemned. And fo it w ; as no more 
 to him a Promife or Covenant of Life ; the Con- 
 dition being now become impoflible, and fo no 
 condition ; and the threatning becoming as a Sen- 
 tence- 
 
 10. This Law neither gave, mentioned or own- 
 ed any Surety, Subftitute, or Mediator. 
 
 1 1 . But the blefled Lawgiver our Creator would 
 not fo lofe his Creature, but the eternal word pre- 
 sently interpofing, undertook mans Redemption, 
 and God gave man a new Law of Life, or a Cove- 
 nant of Grace, promising him a Mediator in the 
 fullnefs of time, and giving him freely for his fake 
 both pardon of his fin, and right to Life, on the 
 Terms of Grace therein prescribed : and command- 
 ing him future obedience, efpeciaHy in the recep- 
 tion of his Grace, and ufe of the mans of Grace 
 appointed him. 
 
 12.- This Law of Grace was made to ) Adam the 
 lapfed head of all mankind, and fo to all mankind 
 in him : And it was renewed to Noah in the fame 
 capacity : fo that all falien mankind was put under 
 this Law of Grace in that firft Edition of it, made 
 to Adam, and Noah. And were neither left I 
 lefs, nor utterly defperateas under the nieer damn- 
 ing violated Law, which now no more offered 
 
 Life 
 
C J ) , 
 
 Life to any, the condition being become of natu - 
 ral impossibility : God is not to be fuppofed to fay 
 now to finners, tf yon be not Sinners yon Jhall live ; 
 when it's known that they are. 
 
 13. Abraham, being eminently righteous.* ac- 
 cording to this Law of Grace, and Believing a fpe- 
 ciai promife of God, and not withholding his only 
 Son in his obedience to his command, God made 
 with him moreover a Covenant of peculiarity, fu- 
 peradded ro the common Lavv of Grace. In which 
 he chuieth out his Seed as a peculiar Holy Nation, 
 from whom the Mejfiah Ihould come, in whom all 
 the Nations of the Earth Ihould be blejftd. This pro- 
 mife was renewed to Jfaac ( and Jacob ) Gen. 26. 
 
 4, 5* Becanje that Abraham obeyed my Voice and kept 
 my Charge, my Commandments, my Statute's, -and my 
 Laws. 
 
 14. This Covenant of Peculiarity with Abrfc 
 ham, nulled not the common Law of Grace made 
 to mankind, nor was it ever nulled or abrogate, 
 but perfected after: Though men make them- 
 ielves uncapable of the benefits. 
 
 15. God ufeth none of fallen mankind according 
 to the feyericy of the firft Law, but givech ro all 
 men undeferved forfeited Mercy, and bindeth 
 them to ufe fome means for their recovery •, to re- 
 pent in hope, and to receive and thankfully ufe 
 the meafures of mercy which he vouchfaiech them. 
 And all men fhall be judged according to that edi- 
 tion of the Law of Grace which they were under, 
 and the receiving and^ ufing the Grace or Mercy 
 which was given or offered them. 
 
 16. When the peculiar Seed was formed into a 
 Nation, God gave them by Mofes a peculiar Law, 
 which exemplified the Holwefs of the jfr/? Law, ' but 
 had the Promiles and Grace of the iecond, witjj 
 
 B 4 [the 
 
(4) 
 
 the peculiar additions*, and plainlier pointed out. 
 the Mefliah to come but by a way of operous Ce- 
 remonies^ and fevere Difcipline, fuitable to their 
 rude minority. 
 
 17. In the fulnefs of time, Chrift was conceived 
 by the Holy Ghoft, in a Virgin, and beipg God 
 and Man, as made by the Will of the Deity, was 
 made a Subjed under a Law peculiar to himfelf, 
 according to his peculiar works ; and this Law 
 given to our Mediator had three parts. 1. That he 
 mould perfe&ly obey the Law of Innocency fo far 
 as it w r as fitted to his cafe, and overcome the 
 Tempter. 2. That he fhould perfe&ly keep the 
 Law of Mopes, fo far as it agreed to him. 3. That 
 he fhould perfe&ly do all that was proper to the 
 Redeemer, in being a Sacrifice for (in, clearing 
 and publiihing the New Covenant 5 fealing it by 
 Miracles, rifing again, inftituting his Word, Sacra- 
 ments and Mini dry, afcending, giving the Spirit, 
 interceding in Heaven, &c his promifed reward 
 being the fuccefs of his undertaking, the faving of 
 his Church and his Glory, in the glorifying of God 
 the Father : This is the peculiar Law to the Me- 
 diator. 
 
 18. That which is called The Covenant between 
 the Father and the Son, is this Covenant made to 
 
 2nd with Chrift Incarnate, and the fore-decreeing 
 thereof, with the Prophecies of it. If there be more, 
 it is paft our reach. 
 
 19. Chrift perfectly fulfilled all that he under- 
 took, and this as the fecond Adam $ not a Na- 
 tural Root, but a Voluntary Sponfor: Notour 
 £ubftitute or Servant fent by us, but chofen by 
 tl:e Father, and lent by him to do all his Will for 
 Mans Redemption. 
 
 20. As he took the common Nature of Man, (o 
 
 the 
 
Ci ) 
 
 the fins of all, and not only of the Eled were the 
 caufes of his fufferings, and laid upon him, and the 
 frmts of his fuflferings and merits were fome com- 
 mon, and fome peculiar t6 the Ele<ft. 
 
 21. He being not as Adam, our natural Parent, 
 was not meerly by natural generation to convey 
 his benefits to the Redeemed ; but by fuch means 
 as he fhould chufe, and Man confent to, even by a 
 holy Covenant or Contrad, being alfo* his Do- 
 drine, and his Law in feveral refpects •, which Co- 
 venant having great and precious Promifes, is 
 Gods Inlirument of Donation and Condonation, 
 and our title to all the bleflings promifed ; by 
 which God doth give us right to Pardon and Sal- 
 vation: This Law of Gr^ce is the Rule of our du- 
 ty, and the Rule by which we (hall be judged, 
 
 22. This Law or Covenant givetha Conditio- 
 nal Pardon to all in the tenour of it, with Adop- 
 tion and Right to Life Eternal : But adual Par- 
 don and Right accrueth to none, till the Condi- 
 tion be performed,whichis to be Believers,or their 
 Infant feed dedicated to God by Covenant Con- 
 fent. 
 
 25. This Condition is not that we our felves 
 make God amends or fatisfadion,or give him any 
 thing that hath any merit in Commutative Jufiice, 
 or do any kind of work which (hall make the re- 
 ward to be of debt, and not of grace: But it is 
 \jhe Belief of , and Confent to the Covenant of Grace, 
 and the Believing Acceptance of the gifts and grace of 
 the Covenant, according to their nature, and for their 
 proper ufe $ and is the fame thing which is to be 
 profefled in Baptifm, which is the folemnizing of 
 this mutual Covenant, andinwfeich God the Fa- 
 ther, Son and Holy Ghoft, do give them felves to 
 us, for grace and glory, and we give up our felves 
 
 by 
 
( 6 ) 
 
 by 'confent to him, believingly accepting his grace, 
 and penitently renouncing the lufts of the flefh, 
 the world and the Devil 5 and Co are facramentally 
 inverted in a ftate of Juftification, Adoption and 
 Spiritual Life. 
 
 24. The profefiion of this Faith and Confent in 
 Baptifm, maketh men vifible Chriftians and 
 Church* members; and true heart- confent in Faith 
 maketh men Living and Juftified Members. 
 
 25. This belief and content, or performance of 
 the Condition, is not the Efficient Caufe of our 
 Pardon or juftification, but is the neceffary difpofi- 
 tion or qualification of the Receiver^ in the very nature 
 of the Act fuit able and needful^ and by Divine Insti- 
 tution and Promife made the Condition and acceptable. 
 
 26. Though we are not capable Receivers of 
 Juftification, till we thus penitently and believing- 
 ly confent, yet w r hen we do fo, it is the merit of 
 Chrifis Righteoufnefs by which we are jufiifed : For 
 the Covenant of God is but his Infirument by 
 which he giveth us Chrift fto'be our Head) and 
 Life in and with him,* and fo giveth us Justifica- 
 tion as procured by his Merits. 
 
 27. Juftification is a word of many fenfes : fome- 
 times it fignifieth [making m righteom~] fometimes., 
 the Law 'or Covenants virtual judging m righteous y it 
 being the Bale of Judgment: fometimes Goes 
 efieeming US righteous in his own mind: fometimes 
 for a Juftifying h Evidence or Witnefs : fometimes 
 by apology of an Advocate : fometimes by the Sen- 
 tence of the Judge: and-fometime for the Execu- 
 tion of that Sentence. But the notable fpecial forts 
 
 are three, Making jufi y Judging jufi y and Vfing as 
 
 jufi: And they that will difpute of Justification, 
 and not tell in what fenfe they take the word, do 
 but abufe their time and talk. 
 
 %$. No 
 
(?) 
 
 28. No man is judged righteous by God, that is 
 not firft made righteous. 
 
 29. . He that is made righteous, is jufiifiable in 
 Judgment, and virtually jufiifed ( in Law. ) 
 
 30. No (inner is made righteous as to the Precep- 
 tive part of the Law of lnnocency ; it being a contra- 
 diction to have been a (inner and no finner. 
 
 31. Pardon of fin doth not make the fad done 
 to be undone*, or not done, nor the fin to be no fin, 
 nor not to have deferved punilhment : But it re- 
 mitted! the punifhment and the fault, fo far as it in- 
 ferreth puni(hment ? becaufe of the merit and (atif- 
 fadtion of the Mediator 5 and delivered! the finner 
 from that which he was bound to fuffer by the 
 violated Law. 
 
 32. To make a man righteous before God that 
 hath finned, all thefe things muft concur: 1. He 
 
 muff have a Mediator that wuft anfwer the Ends of 
 the Law that condemneth him, and fo merit eth his Jll- 
 
 ftification. 2. This Saviour mud make him a 
 
 Pardoning and Jufttfying Covenant, to convey the 
 right of the purchafed benefits to him. 3. He 
 ' himfelf {by grace) muji perform the Conditions of that 
 Covenant 5 accepting the free gift believingly accord- 
 ing to its nature and ufe. 4. Upon this the Cove- 
 nant (by virtue of the forefaid Merit of the Me- 
 diator) mufi effeClually jufiife him. 
 
 33. Though we. have no Righteoufnefsof our 
 own, that is fo denominated by the Law of lnno- 
 cency, yet have we a Righteoufnefs to plead for 
 our Justification from its Sentence, which by our 
 Mediator was performed to it ? by which the i aw~ 
 giver hath received fatisfa&ion ; and we muft have 
 the perfonal fubordinate Righteoufnefs required by 
 
 the Covenant of <}race. 
 
 34. All that are made righteom, are efieemed and 
 judged righteous , and ufed as right com. 35. Par- 
 
(8 ) 
 
 55- Pardon of Sin, and Right to Life, are not that 
 Righteoufnefs which anfwereth the Precept of the 
 Law: But they are that Righteoufnefs which ju- 
 ftifieth us againft the Accufation, [that we are not 
 to befaved, but to be dammd7\ 
 
 35-. Qirifts P erf eft Obedience to the Law of In- 
 nocency, exempteth us from the neceffity of per- 
 fect obedience to it, and from all duty of obeying 
 it as the condition of life : But he did not Repent 
 and Believe in obedience to his own Law of Grace, 
 to exempt us from the neceffity of Repenting and 
 Believing, which we muft do our felves by his 
 grace, or periih. 
 
 3& To make a man righteous implieth, that he 
 was before unrighteous : But to judge him righte- 
 ous, fuppofeth him to be righteous ; yet either ac- 
 cufed of unrighteoufnefs, or accufable ; Juftification 
 here fuppofing either attual or virtual Accufation. 
 « 37. The Law is the Virtual Accufer, but that 
 fpeaketh nothing but truth 3 (jviz,. that we finned 
 and deferved damnation.) Satan IS the Attual Accu- 
 fer, and the Father of Lies. 
 
 38. We (hall not be jaftified by denying the 
 true Accufation of the Law, but by denying the 
 falfe Accufation of Satan : That we' are finners 
 Ciuft be granted ; and that our fin deferved BtU : 
 But (that we- have no part inChrift, that we are 
 unpardoned, unreconciled finners, that we are 
 unbelievers, impenitent, unre generate, unholy, or hypo- 
 crites, muft be denied, or weperifh : As aifo that 
 hereupon we ought to be damned, ancfyiot to be glorified* 
 
 39. By this it is very plain how far a man mull 
 bejuftified in Judgment by his own perfonal Righ- 
 teoufnefs;and alfo how to understand, A/^/?. 2 5. and 
 all the defcriptions of the laft Judgment, and the 
 Reafons there afligned of the Sentence 5 and what 
 
 it 
 
(9) 
 it is to be Juftified or Condemned by our words, 
 and to be judged according to our works, or what 
 we have done in obedience or difobedience to the 
 Law of grace ; and what is meant in James by be- 
 ing juftified by works, and not by faith alone. For 
 though Chrifts right eoufnefs is to be then honoured, 
 it is not his part, but ours, that is by him to be£**- 
 mined and Judged. And it istheZ^n? of Grace by 
 which we muft be judged, which prefcribed us the 
 Conditions of Pardon and Salvation. The perfor- 
 mance of which muft therefore be the caufe of the 
 day to be Examined and Judged. 
 
 4. To juftify a mans Right to Salvation is to jufti- 
 fy the man when his right is the thing tried : There- 
 fore the caufes of our Right to Salvation are necef- 
 fary caufes of our Jufltfication. All this is plain* 
 and I think, not by aChriftian to be denied : And 
 is not here enough to be the matter of our Chrifti- 
 an peace and concord in this one point ofJnftificatiotf. 
 But we are not fo happy ; It is a greater number of 
 Controverfies that the teachers of Chriftians have 
 raifed about it, than many hours willferve to han- 
 dle. I will name fome that are too many, and yet 
 far from all, and give you my fenfe of them plain- 
 ly and briefly, that you may truly underftand the 
 matter and me. 
 
 Com. 1. Paffing by all the old quarrels, about 
 Chrifts Per fon, by the Arrians, Nefiorians^Eutychi- 
 ans, Monothelites, Phantajiafia^xid abundance more, 
 about Justification itfelf, the firft that Ifhall men- 
 tion is that which a few great and worthy men 
 have unhappily raifed, Whether Jufiificaticn be not 
 
 an Immanent ail in God, artdfo eternal: This they 
 
 aflert, and I deny : There is nothing in God but 
 God i Nothing therefore that hath beginning and 
 
 end, 
 
( io ) 
 
 end, but all is Eternal. But Relations and Extrin- 
 ficl^denominationsj find alfo Effects may begin and 
 end. The world was not from Enernity : God did 
 not make it from Eternity, nor was the creator of 
 it from Eternity, in proper fpeech. And yet no A<5t 
 as it is- in God had beginning or end -, for it 
 is God himfelf. But Gods Eflential will or word 
 is not called creating till it actually create. So is it 
 in Justification : Nothing is new in God, befides 
 Relation and Denomination ^ but much is new by 
 and from God. Justification is a tranfient act of God. 
 It is the aft of his Covenant and his Judgment and 
 Execution. Therefore he that faith Eled Infidels 
 are juftifiedfrom Eternity, Contradi&eth Gods 
 word, that faith we are juftified by faith, and till 
 then are under Condemnation. 
 
 Cont. 2. Whether the Covenant of Grace, be made 
 only with Chrift, or with us alfo ? The firft is put into 
 
 a Catechif m where I am forryer to find it, than in 
 Maccovim, Cluto,Coccews and Cloppenburgius. The' 
 Covenant made with Chrift is not the fame that 
 is made between Chrift and us, and which we ce- 
 lebrate in Baprifm. It is not only Chrift that is bap. 
 tized^hxiz all his members -, And baptifm is the mu- 
 tual Covenant* We are the receivers of the Relation 
 to God the Father, Son and Holy Ghoft, and we are the 
 Tromifers (■ the word Reftipulation is too prefumptU- 
 
 ous. ) If we are not Covenanters, we can be noCo- 
 venmt breakers, nor have right to the benefits of 
 fach a Covenant: It is the fame thing that in 
 feveral refpeits is called a Law and a Covenant. 
 And if we are not under Chrifts Law we are 
 Lawlefs, or not hisSubje&s. DenyChriits Law and 
 Covenant to us, and you will fubvert allChriftiani- 
 ty and deny the rule of judgment and Justification, 
 
 Cont. 
 
( II ) 
 
 Cont. 3. Whether the Covenant of grace have any 
 condition required of us. 
 
 Anf Here we firfi fhew our weaknefs in con- 
 tending about the word C Condition ] while we a- 
 gree not of the fenfe, though till men made a diffe- 
 rence on this ill occafion, there were few words 
 that men were more agreed in ( of fuch a Sub- 
 ject. ) And the word we muft ufe, hath no other 
 name that I remember which our Grammar hath 
 taught us to call, fuch Conjunctions by as C If 3 is* 
 but C Conditional^ nor any other name that Law 
 and Civil ufe hath taught us to call the thing de- 
 fined by but [ CONDITION'} without circumlo- 
 cution,uncouthnefs orobfcurity. The common de- 
 finition of Lawyers is that it is, C Ltx *ddita ne~ 
 getio qua dome prafietur event urn fufpendit : It is in 
 our cafe the Mode of the Law or Promife requiring 
 a Duty or Moral Aft or qualification-, on the frcfeme 
 or ab fence, performance or non-performance whereof the 
 Law or Donation annexethor fufpendetltthe event. This 
 is a Condition as it is in th^Laxv or Covenant, ot Pro- 
 mife, being but its Modus : But as it is in the 
 perfon and performance , it is £ Moral Aft Of 
 qualification, required by the Law, or Promife, to 
 which it annexeth, and till it be performed fuf- 
 pendeth the event. Natural or m@erly contingent 
 conditions that are not moral, belong not to our 
 enquiry. ( As if it be a fair day to morrow. If fuch 
 a fhip come fafe home ! If I live fo long, &c. ) 
 
 Some define a condition here to be any Moral 
 medium of obtaining a benefit ex pafta: But I. A 
 Law r hath its conditions, and fo hath a Donation or 
 promife, when there is no proper mutual paftum or 
 , Covenant. 2. There are other Moral media ex pa&o 
 befides conditions ( as are all fimple duties.) 3- But 
 
 thefe 
 
thefe definers cannot congruoufly deny the Gofpel 
 Covenant of grace to have conditions of our Jnftif- 
 cation and Salvation : For none but an Infidel can 
 congruoufly deny that Faith and Repentance are 
 conditions of our Juftification and Salvation, if e- 
 very Moral medium be a condition which is expaSo. 
 Is faith,and is repentance no means ? And are they 
 not required of us ? and do we not profefs them 
 at prefent and promife them for the future $ 
 
 Sometimes the fame thing is a moral caufe and a 
 Condition of the Event. And fometimes it is a me er 
 Condition and but fine quanon, aadno proper caufe* 
 ufually in Moral Conditions there is fomething in 
 the Nature of the matter for the fake of which the 
 Donor or Lawgiver maketh it neceffary ; which 
 is its aptitude as a means to fome of his ends. , * 
 
 If Faith had no more fitnefstobe the condition 
 ofJufHfication thant^e/zef or hatingCod^xxd itGod- 
 limfs or Holinefs had no more fitnefs to be theCondi- 
 tionofour Salvation than wickednefs, they would not 
 have been deputed to this place, Office and Honour. 
 
 Faith is no Condition of Gods making the promife 
 ( He abfolntely made fome Conditional promifes, and 
 Others only on conditions performed by Chrifh ) But 
 it is the condition of our right to orpofleffionof 
 the thing promifed-, or of the event. 
 
 Either che deniers of conditions deny all or but 
 fome. If all then they deny that Chrift performed 
 any conditions. If but fome, they deny either the 
 name only ^ or the thing alfo. If the name only. i. Is 
 it worth their Zeal and Contention ? 2. Are they 
 not (ingular ; and Angularity in the ufe of words 
 tendethto cauflefs quarrels. 3. Why do they not 
 commend to us fome better name for the fame 
 thing ? Grammar and common ufe hath taught us 
 this. Dr. Twijfe hath fomjd another, oft and ok 
 
 faying 
 
C t"j ) 
 
 laying that C Faith is a difpofitive caufeofjufkificati- 
 w.^ I diflikenot his notion, fave that, i. It is too 
 general there being more difpofitive caufes befides 
 Conditions. 2. That it is not Political enough as 
 theSubjed requireth( or Civil. ) 3. That it is in 
 two words when one is better ; and 4. That the 
 very terms C Caufe ] is liable to miftake. For faith 
 is no efficient canfe of Juftification , principal - nor in- 
 ftrumental : We muft not afcribe fo much to it. 
 Nor is it a final caufe, nor the formal caufe. But it 
 is as the Dr. fpeaketh Difpofttio SabjeEli recipients : 
 Not a natural 5 but Moral dijpofition 3 Yet madefuch 
 by Gods inftitution, becaufe the very nature of the 
 adt containeth zfitnefs to its receptive Office 5 even 
 as it is the believing acceptance of fuch a free and 
 wonderful gift to fuch fpecial ends and ufes. 
 
 2. But if it be not the Name only but the thing 
 defined that is denied the Gofpel is denied, and that 
 which is of neceflity to Salvation is denied. To de- 
 ny faith to be necejfary to Pardon, Juftification -and 
 Salvation as a moral means congruous in its nature and 
 inftituted of God, is infidelity or open prophanenefs : 
 Nor can thofebe meet Preachers of the Gofpel that 
 denyitandoppofeit. 
 
 Two waysScripture fheweth thatjuftification'and 
 Salvation are given conditionally. 1, By the plain 
 Conditional Phrafe, and 2. By the conditional de- 
 scription, in the mode of the promife : To inftance 
 in k few Texts among a multitude, Mar. 16. 16. 
 He that believeth and is baptized Jhall be faved^and he 
 that believeth not jhall be damned. 
 
 Rom. 4. 1%. To whom itfiall be imputed, if we 
 believe on him that raifed up Jefm our Lord from the 
 dead. 
 
 Rom. IO. 9, 10. For if thou Jhaltconfefs with thy 
 mouth theLordJefus andfhalt believe in thy heart that 
 
 C God, 
 
( i4 ) 
 
 Cod raifed him from the dead, thou Jhall be faved. For 
 with the heart man believeth to righteoufnefs, and with 
 the mouth confejfwn is made unto Salvation. 
 
 Joh. 1*12. To as many as received him to them 
 gave he power to become the Sons of God y even to them 
 that believe in his name. 
 
 joh. 3. 19. 18, 16. %k 6. throughout. 
 
 Mat. 6 14. 15. If ye forgive men their tref- 
 pajfes,your heavenly Father will forgive yon* But ifyc 
 forgive not, Sec. 
 
 Luk. 13. 3, 5. Except ye repent ye {hall all /*%- 
 mfeperiJJj. 
 
 Ads 10. 35. In every nation he that feareth God 
 andworketh righteoufnefs is accepted of him. 
 
 Ads 8. 37. If thou believeft with all thy he&rt thou 
 
 maift* ( i.e. Be baptized for the remiffion of 
 fins.) 
 
 But I have recited fo many Texts of this fort in 
 my Confejfwn and other books, that I will here for- 
 bear unneceflary recitals. Mat. 5. alone may fuf- 
 fice, and all the Texts that fay, Faith is imputed for 
 or to nghteoufnefs^andthat we arejuftifiedbyit. 
 
 Furthermore; 1. If the Baptifmal Covenant 
 have no condition, then none is to be prerequired 
 in the perfon to be baptized, nor his promifcof any 
 demanded. But the confequent is falfe .• Elfethe 
 baptifm inftituted by Chriit and ever pradifed ia 
 the Church is falfe. 
 
 And here you fee what a Baptifm thefe men 
 would make : If they practice it according to this 
 principle 5 and how they would overthrow our 
 Chriftianity, and baptize Infidels. 
 , The major is evident becaufe, where no condi- 
 tion is required of God or impofed, there none 
 fhould be required or impofed i>y the Mini- 
 iter. And if fo in Baptifm, Tri*y not alfo 
 
in Abfolution and the Lords Supper. 
 
 2. If the Promife of Pardon and Juftification 
 be Abfolute without any condition, then either 
 to All men, or but to fome. If to All, then all are 
 juftified. If but to fome, to whom? If you fay to 
 the Eletti no man knoweth them, while they are 
 unbelievers : and fo neither the Perfon nor the 
 Minifter can apply that Promife to any fingular 
 man : If you fay, To Believers, you grant Faith to 
 be 3. necejfary, moral antecedent: Andiffb, whence 
 can you imagine it to be fuch, but Aptitudinally in 
 the Nature of the Aff ( receiving Chrift, which 
 fome call it S Inftrumentality ) and A finally by 
 Godslnftitution in the Tenor of his Word: Now 
 this is i- In the Tenor or Mode of the Precept, 
 and that makethit a Duty. 2. In the Tenor or 
 Mode of the Promife, and that maketh it if* Con- 
 dition : In what other refpe& do they ( exclufive- 
 ly ) feign it neceilary ? 
 
 Obj, As an Antecedent ? Anf That fpeaketh 
 but the Order : But what Antecedent is it ? 
 
 Obj> As a fign ? Anf. Of what? and why Is it 
 as a fign of Election ? But Holinefs, the Love of God, 
 and man, &c. are figns of Election, and yet not pre- 
 requifite to baptifm and pardon. And whence is 
 it that this fign of Election is prerequifite, but that 
 Gods precept made it a duty, and the promife a condi- 
 tion i Grant it a fign, the queflion is (till of the 
 reafonofthis figns neceffity to J 'unification. 3. If 
 Signification be the thing neceffery, it muft be ei- 
 ther to God, to the Sinner, or to the Baptizjer. Not 
 to God, that needs no notice by figns: arid fo it 
 would follow that before God Elect Infidels are 
 juftified, which is falfe, as is oft proved : And to 
 the Minifter it if not certainly known: Nor may 
 he baptize anyraeerly as Elect, if he could know 
 C z it 
 
( i6 ) 
 
 it (by revelation) before Faith. Nor might 
 fuch a perfon claim it, Nor do believers ufually at 
 the very firft know their Election. It's pity that 
 any catechized perfon fhould be fo ignorant as to 
 deny fo plain a Truth as it is that the Promife ma- 1 
 keth Faith antecedently neeeflary to Juftitication 
 under the form of an apt condition $ when no nfed 
 phrafe can fpeak the thing to us fo intelligibly and 
 truly as this doth. 
 
 Ohj It is prerequifite as an Inftrument f Anf. Of 
 this I Ihall fpeak by it felf anon. By an Inftrument 
 \ I hope when confidered they will not mean any 
 proper efficient Injtrwnem of Juftification ( Though 
 in exciting, the acts of Sanctification in us it may 
 be called our Instrument and Gods by us :) But ju- 
 ftifying is wholly and only Gods Act, and the Co- 
 venant as an Act of oblivion, and Grace is his In- 
 ftrument giving us our Right to impunity and Life y ( in 
 which our Conftitutive, Juftification doth confift ) 
 But they mean a Metaphorical Receiving Inftrument, 
 and to receive Chift is but the very effence of Faith, 
 which they call the To credere, and fo to be jufti- 
 fied by Faith as it receiveth Chrift^ and as a recei- 
 ving In [frumenty and as it is the Jo credere in fpecie y 
 are all one. And all this is true, if you ask but 
 
 for wfeat Natural aptitude God made Faith the Con- 
 
 dition of Juftification: And it's more aptly called 
 by the forefaid Dr. Caufa difpofitiva •? and yet more 
 aptly djfioftio receptiva moralis,neceihry and fuccefs- 
 
 ful, aptitudinally in its Nature, and A5luaHy by the 
 
 tenor of Gods Promife or Donation, making it a 
 Condition : that is, faying [ He that believeth fljalt 
 be jufiified and faved, and he that doth not J be 
 
 damned. ] If God had not given Chrift and L oy 
 
 a Promile of this Tenor, £ If thou believe thonfhalt 
 
 rhave Chrift and Life, ] it's aptitude would have 
 
 had 
 
( 17 ) 
 had no ufe. If the King by an A& of Oblivion 
 
 fay' E All Rebels and Makfaftort that thankfully come 
 and take out their pardon, and lay down arms (hall live, 
 and the reft Jhall be unpardonable. ] Here, I. The 
 Ad; of Oblivion is the pardoning Inftrument, and 
 the receivers Title and fundamentum juris* 2. The 
 Reception is made a Condition by the A& being 
 
 the modus donandi feu condonandu 3. Next this 
 
 Condition is performed. 4; And next the effed; 
 followeth from it's proper efficient caufes, e. g. 
 fuppofe, 1. The Kings Clemency. 2. His Sons 
 Interceflion. 3. The A& of Oblivions Inftrumen- 
 tality. 4. The Offenders performing the Condi- 
 tion, which doth but make him a capable Recei- 
 ver of the Effect. 5. And laftly, the Miniffers in- 
 strumental applicatory fealing, delivering and inve- 
 ftiture. This is all plain, to men that by preju- 
 dice fight not againrt the light. 
 
 And that the Promifes of Salvation, or Glory 
 ( and perfeverance ) have their Conditions, I will 
 not for fhame and tedioufnels ftand to prove to 
 fuch as you. 
 
 Obj. But he that performeth a Condition may boafi 
 and afcribe fomewh at to himfelf* 
 
 Anf. 1. I find many that thus argue the pro- 
 neft of moft Christians toboaft of, or to defend 
 their honour and the honour of their^party againfi 
 any that would vilifie them ; and do afcribe fome- 
 thing to them, even to be the beft fort of men. 
 2. God boafteth of his Servants, and afcribetb 
 much to them, viz* to have his Image, the divine 
 nature, to be the Salt and Lights of the Earth, his 
 Jewels, the Apple of his Eye, &c. He bids them 
 turn themselves, fave themfelves and work ouc 
 their Salvation, and keep themfelves in his Love 
 and continue in his Love, &c 3. If faying that 
 C 3 they 
 
( i8) 
 
 they believe and repent, and give up themfelves to 
 God in Chrift be culpable boafting then all that 
 have been baptized on fiich a required profeflion, 
 have thereby finned, and all the Chriftian bap- 
 tifm hath been fin. 4. No man is a Chriftian, ju- 
 ftified, or can be faved that cannot fo boaft ( that 
 he is not an Infidel, but a Penitent Believer. ) 5. Is 
 it a matter of boafting that God commandeth when 
 he commandeth us to repent and believe the Go- 
 fpel ? If he freely pardon condemned Sinners for 
 the fake of Chrifts Sacrifice, Righteoufnefs and 
 Interceftion, on Condition, that they do not final- 
 ly refufe the gift, but believingly accept it accord- 
 ing to it's Nature, and all this by his Grace ; is this 
 matter of boafting ? May a pardoned Traytor boaft 
 of his Merit to the King, if the Condition of his 
 pardon be, that he (hall not refufe it, and fpit in 
 the Kings face, or continue a rebel? 
 
 Obj. Where all is of Grace, and Faith it felf given 
 and promife d by the Covenant, there the Covenant is 
 not Conditional. 
 
 Anf 1. As to the giving of Faith, itwellftands 
 with Gods method both to Command it as a du- 
 ty, and to make it a Condition of his Promife, 
 and to give his Word and Spirit to caufe us to per- 
 form it. It is a fi&ion that thefe may not confift, 
 and he fubverteth the Gofpel that faith they do 
 not confift. 2. As to the Promife, God indeed 
 hath promifed to Chrift, to give him a k^d, and 
 to draw them to him, &c. But the Covenant 
 irade with particular men, and fealed and folemni- 
 2ed in baptifm doth not promife Faith and Repen- 
 iance^ which are firft given, but prerequire them as 
 the neceflary qualification of the adult. And this 
 is the Covenant that we fpeak of. 3. It is a Con- 
 dition of Pardon, Jufiification and Acceptance, that 
 
 we 
 
C *9) 
 
 we enquire of. Therefore it is the Promife ofthefe 
 that we muft mean: Now I ask whether the Pro- 
 mife of Pardon and Justification be a Promife of Faith, 
 or whether it be not a Promife to pardon andjufti- 
 fie Believers only and their Seed, and fo prerequi- 
 ireth Faith. 
 
 Obj. But you -call the many parts of one Covenant 
 by the name of many Covenants. Anfi I hope we 
 fhall not be called in matters of Catechifm to Me- 
 taphyfical or Logical quibbles deVmtate & Indivi- 
 duatione. Which is too hard for mens wits about 
 things natural or moral That is one in fome re- 
 fpe<5t which is many in others. There is fome fort 
 of Unity of all thellniverfe, even of all Creatures: 
 And fo there is of all Gods Law.s and Covenants : 
 either the Obje&iors fpeak de nomine or de re : If 
 but of the Name £ One, ] they (hall call it One if 
 that will pleafe them,and let them only diftinguifh 
 the Parts of that One : If they will fay that the 
 Covenant made by the Father with the Mediator, 
 and the Law made for him, are one and the fame 
 with the Covenant made by the Father and Son and 
 Holy Spirit with us, and that our Baptifmal Cove- 
 nant is no Covenant, but only a part of the Cove- 
 nant of which that with Chrift aforefaid is another 
 part, I will not ufe their phrafe, but let me under- 
 stand them that it is only the Name of [Ow or 
 Two 2 that they contend about, and we will fit 
 our words accordingly : I think on feveral ac- 
 counts they are to be called Divers Covenants : If 
 they diflike it, let us enquire whether the various 
 Precepts of one Covenant make not various du- 
 ties to Chrift and to us ; and whether the various 
 Promifes of it have not various Conditions, fome 
 to be performed by Chrift and fome by us. Our 
 prefent Qiieftion is, Whether that part of the 
 
 C 4 Cove- 
 
( 20 ) 
 
 Covenant which promifeth ar$ giveth Pardon of 
 fin, Juftification, Adoption, and right to Glory, 
 have any Condition, as the Modus of the gift ? 
 We will rather follow them in unmeet terms, 
 than leave them thence a pretepce to confound 
 names and things, 4 and hide their errour by the 
 confufion. 
 
 All Divines, ancient and modern, reformed and 
 and unreformed, that I know of, agreed with us 
 in the conditionally of the faid Promife, and by 
 the form of Baptifm ihewed the Churches confent 
 till Maccovim in Holland, and Dr. Crifpe and other 
 Antinomians in England began to fubvert the 
 Gofpel on pretence of magnifying the freenefs of 
 Grace ; and yet they durft never attempt to alter 
 the Form of Baptiftn ; as this Opinion will re- 
 quire. 
 • ■■ ■ » • ■- ' ■»*> ^ 
 
 Coritr. 4. By what hath been faid, the fourth 
 Controverfie is already refolved^ viz* Whether our 
 performance of the Condition of Juftification doth effi- 
 ciently jnftifie us? Some fay 5 becaufe we fay that 
 Chrift doth not juftifie us till we perform the con- 
 dition by believing, that therefore we make our 
 own Faith or performance to juftifie proximately, 
 and Chrift but remotely, and fo to do more than 
 Chrift to our Juftification. 
 
 jipf. 1. As to the phrafe, Scripture faith, that 
 we are juftifie d by Faith, that word not fignifying an 
 efficiency ', but a receptive qualifying condition ; but 
 it never faith, that Faith doth juftifie us, much lefs 
 that we by it juftifie ourfelves: Our performance 
 or Faith is no efficient caufe 5 but as to two parts 
 of cur Juftification it hath a twofold Office : 1 . As 
 to our Juftification by the Merits of Chrifts Righ- 
 teoufnefs ^gainft this charge {that damnation u due 
 
 to 
 
( II ) 
 
 to m for fin] our Faith is the Condition of our P*r- 
 ^ and J unification 5 that is, the metal qualifica- 
 tion which God hath made neceflary to make us 
 capable receivers of it i As laying down Arms,and 
 taking his Pardon thankfully, may make a Rebel 
 capable of Pardon f but doth not pardon him) if 
 the pardoning A& lay [This fhall be the Condition: ] 
 And by his # "Pardon he is jnfiifiable againft the 
 charge of being liable to death. 
 
 2. But as to the fubordinate part of Jifftification y 
 againft the falfe charge that we are no Believers, nor 
 repent^ andfo have no pan in chrift\ here our own 
 Faith is the very Matter of Righteoufnefs by which 
 we muft be in tamum rfo far) juftified : As truth 
 and innocency is againft every falfe accufation ; 
 And to fay that becaufe Chrifts Merits juftifie us 
 not before and without our Faithand performance 
 of the Condition, therefore our Act juftifteth us 
 more than Chrift, or efficiently at all, is a thing 
 unworthy of an anfw-er, being below the thoughts 
 of an intelligent Difputer. How much the capa- 
 city or incapacity of the Receiver doth as to all the 
 various changes in the world, both $)hyfical and 
 moral, when yet efficiently it doth nothing, is not 
 wholly unknown to any fober thinkitig man. As 
 . the fame fun-fhine maketh a Weed ft ink, and a 
 Rofe fweet 5 fo the fame Ad of Oblivion, or 
 conditional Juftifying Law or Covenant, doth ju- 
 ftifie the capable, and not the uncapable, though 
 no mans Faith doth effed any part of his own Jufti- 
 fication. Mr. Troughton, and fuch others denying 
 Faith to be the Condition of our Juftification by 
 the Promife, hath drawn me to fpeak the largelier 
 pfthis^ 
 
 Contr, 
 
(22 ) 
 
 «■ i ■■■ " '■■■ '«■ ' ■ * " , * ' •■■■'■• ' " ' ' ' * '» " . ■ ■ ■ II — *-^ 
 
 Contr. ff Whether we arejuftijied by Chrifis Righ- 
 teoufnefs imputed to us : and whether the Scripture fay 
 fo. , 
 
 Anfi The Scripture oft faith, that Faith is impu- 
 ted to us for Righteoufnefs ; and that is, Faith in 
 Chrift : And it faith, that Righteoufnefs is imputed, 
 or reckoned to us, that is, we are reckoned or re- 
 puted righteous, Rom. 4. 11, 22.6. And that fin is 
 #6t imfuted, that is not charged on us to punish- 
 ment, or damnation, Rom. 5. 13. & 4. 8. Pfal. 32. 
 <v. 2. ? Cor. 5. 16. The words of Imputing Chrifis 
 Righteoufnefs to us, I find not in Gods Word y and there- 
 fore think them not neceflary to the Churches 
 peace or fafety. But as for the fenfe of thofe 
 words.no doubt but it may be good,& the Papifts 
 themfelves own them in the fame fenfe as many 
 ProteftantDivines profefs to ufe them,as Ihave proved. 
 
 Contr. 6. In what fenfe is Chrifts Righteoufnefs im- 
 puted to us ? 
 
 Anfw. It is accounted of God the valuable con- 
 sideration, fatisfadion and merit (attaining Gods 
 ends) for which we are (when we confent to the 
 Covenant of Grace,)* forgiven and juftified againft 
 the condemning Sentence of the Law of Innocen- 
 cy, and reconciled and accepted of God to Grace 
 and Glory. 
 
 Q^ But did not Chrift reprefent our perfons in his 
 Righteoufnefs^ fo that it is imputed to us as ours, as if 
 &e our f elves had been and done what he was and did 
 as righteous ? 
 
 Anfi This being the very heart of all the Con- 
 troverfie,(hould bejdecided only by Scripture, and 
 nothing added or diminifhed. That Chrift is the 
 fecond Adam, and called fyy"*> a Sponfor* Surety 
 
 or 
 
(23 ) 
 
 orlnterpofer, and a Mediator between God and 
 Man, that fuffered for us, the juft for the unjuft, 
 a price, and a facrifice, is all found infcripture. 
 Wife and peaceable men here will be as fearful 
 of humane Inventions and Additions as in Difci- 
 pline or Ceremonies at leaft. But becaufe all are 
 riotfuch, we muft fpeak to men as they are. There 
 are feverai forts of Sureties or Sponfors. 
 
 Few reprefent the very ptrfon, at leaft not all: If 
 men will needs impofe on us their own word of 
 Refrefentation s for peace fakeiwe accept it, in a 
 found fenfe. In a limited fenfe it is true that Chrift 
 reprefented m $ that is, he fuffered in our ftead, that 
 we might not fuffer : He obeyed, and was per- 
 fectly righteous as Mediator in our Natures^ and 
 fo far iirour ftead, as that fuch perfed Righteouf- 
 nefs fhould not in our felves be neceflary to our 
 Juftificacion. But he did not abfolutely reprefent 
 us; he was not cur Delegate : Our perfons did 
 not in a Law-fenfe do in and by Chrift what he 
 did, or poffefs the habits which he poflefled, or 
 fuffered what he fuffered : Nor doth God account 
 us fo to have done, for that were to miftake. I 
 haverendred a multitude of reafons to prove this 
 in my Treatife of Juftifying Rtghtewfnefs : The 
 contradi&ion is enough that we are accounted ne- 
 ver to have finned, becaufe Chrift never finned 3 
 and yet we are accounted to have fuffered or fatif- 
 fied for fin, becaufe Chrift did fo 3 or at leaft that 
 we need a pardon by his blood, and muft ask for 
 pardon, and muft fuffer correcting punifhments,and 
 long be without neceflary grace and glory, when 
 yet we are accounted never to have finned, but 
 from birth to death to have fulfilled all Gods Law 
 in Chrift. I have fully proved that this DoCirine 
 fubverteth thefumof all the Gofpel and Religion, 
 to which I refer you. Contr. 
 
( M) 
 
 Contr. 7. What Righteoufnefs of Chrift is it that is 
 ours, and imputed to ns^ the Pa/five, the AElive> the 
 Habitual^ or the Divine, or all ? 
 
 ■ Anfw. Divines are here fallen into four Opi- 
 nions. 
 
 I. Many of our moft famous Divines fay, that 
 it is only Chrifts fufferings that are imputed to 
 us as our Righteoufnefs to Juftification ; being 
 Juftitia Meritt, the reft being Juftitia Perfona, to 
 qualifie Chrift to merit for us- Thus Partus, Scul- 
 tetus y Wenddine, Beckman* Vrfine, Pifcator, Olevian, 
 Camero with his followers,and many more: Thefe 
 are far from thinking that we fulfilled all the Law 
 in Chrift, or are righteous becaufe he fulfilled it. 
 
 II. The fecond fort think that the A&ive and 
 Paflive Righteoufnefs are imputed to us as our 
 Righteoufnefs. 
 
 III. The third fort are for the Paflive, A&ive 
 and Habitual imputed. 
 
 IV. The fourth think fo alfo of the Divine, 
 (which is the Deity it felf; for there is nothing in 
 God but God) Andrew o pander is for our Justifi- 
 cation by the Divine Eflence, but I think rather 
 by Communication than Imputation. Thus hath 
 cur weaknefs diftra&ed and difgraced us. But 
 Mr. Bradfhaw truly noted, that if the fenfe of Im- 
 putation were well agreed of, the reft might well 
 be reconciled^ viz.. that no Righteoufnefs of 
 Chrift is imputed to us in theifcrid: fenfe of Repre- 
 fentation, as if we our felves were legally ac- 
 counted to have been done or fuffered, what Chrift 
 did, was and fufFered. But in the juft fenfe of Im- 
 putation all is imputed to us, that is, Chrifts Ha- 
 bitual, Active and Paflive Righteoufnefs, ful- 
 filling his own part of the Covenant, advanced in 
 
 dignity 
 
f>> ) 
 
 dignity by the Union of the Divine nature and 
 perfection was the true meritorious caufe of 
 our Juftification, and not any one of thefe a- 
 lpne. 
 
 » . . . ■ ■ ■ •• ■ ,. ! ■ I tt | | , 
 
 Cont. 8. Whether Chrifts righteoufnefs be the effici- 
 ent > material OV formal caufe of our Right eoufnefs and 
 Juftification. i 
 
 Anf. Its pity that poor people mull be thus 
 tempted with Controverfies of Logick. But what 
 remedy ? Chrifts righteoufnefs as materially and 
 formally his, merited our Juftification: But for the 
 accidental relation of righteoufnefs in Chrift, to 
 be the accidental relation of righteoufnefs to every 
 believer, is impoffible unlefsthe Subject be the 
 fame: If Chrift be the believing (inner, and as 
 many perfons as there be fuch, or all thefe be the 
 fame perfon with Chrift, then his individual righte- 
 oufnefs is formally theirs, elfe not. For as noxa ca- 
 putfequitur, fo no accident is the fame numerically 
 in various Subje&s. They that deny this Vented 
 but the fame advantages to have believed Tran- 
 fubftantiation, and renounce the common princi- 
 ples. 
 
 But that Chrifts righteoufnefs is the meritorious 
 caufe of ours, is paft doubt. And therefore they 
 that affirm and they that deny it to be the material 
 caufe (which is the common Doctrine of Pro- 
 teftant difputers) do but differ about a name. For 
 if Adam had merited his own glorification had noc 
 his works been both the meritorious caufe, and.the 
 material ? that is, the matter of that meritorious 
 righteoufnefs : And why may we not fay fo of 
 Chrift ? It is therefore the material becaufe it is 
 the meritorious, that is, the meriting matter. For 
 
 righteoufnefs being a Relation hath ftri&ly no 
 
 matter 
 
matter, but a Subjett. And Chrifts Atts andhabks 
 wpre the firft Subjetl of that righteoufhefs of his 
 perfon whofe merit juftifieth us : But the believer 
 is the Sttbjeti of his own perfonal righteoufnefs thus 
 merited by Chrift. It's pity that holy things fhould 
 be brought down to fuch Logical trifling ; but 
 more pity that Church teachers that will do fo, 
 fhould abufe them by their ignorance in their own 
 way. The matter of the righteoufnefs which me- 
 riteth our Juftification from the Laws damnation 
 of us, is Chrifts own righteoufnefs 5 ( unlefs by the 
 matter you mean the Subject perfon.) But the mat- 
 ter of om fubordinate righteoufnefs is in and of our 
 felves,of which anon. 
 
 . , — , ' ■>■ ■ . ' " « 
 
 Cont. 9. Whether the Vnion between Chrift and 
 believers be not fo near^ as maketh them the fame 
 Subjeft, and fo the accident of Chrifts righteoufnefs to 
 be ours? 
 
 Anf. So fome think, but this tremendous my fie- 
 ry muft not be rafbly and profanely handled. In a 
 Union Specifick of humanity, all mankind is one 
 with Chrift that is, of one Species of humane na- 
 ture : And fo that which is predicated of one as 
 fuch, is predicated of the other. 
 
 In a Political Vnion Chrift as the head, and the 
 Church as the body make one Society as part scon- 
 ftituting the whole. And fo whatever is predi- 
 cated of a part meerly as a party is predicable of 
 both : But that which is predicated of the whole 
 as a whole is properly predicable of neither alone: 
 And that which is predicated of the Head as a 
 head, is not predicable of the body, nor that of the 
 head, which is proper to the body, nor that of one 
 member which is proper to another. But fome 
 things by way of Communication may be predi- 
 cated 
 
v %j J 
 cated of the whole, for the fake of a part. So the 
 Church is called (infill and imperfed; for our 
 fake, though Chrift be not fo : And it is eminent- 
 ly holy and glorious,becaufe Chrift is fo ; that is,/e- 
 
 cnndum quid. 
 
 But no Vnion will make us righteous and perfo- 
 naliy happy by anothers righteoufnefs and fyappi- 
 nefs, unlefs it were a perfonal Union, ( natural or 
 Legal at leaft as to Relative rights. ) The qqieftion 
 then is whether every believer be one per [on with 
 Chrift ? And if ft), whether one natural perfon^ or 
 one Legal (as a lawful vicarim is. ) They that hold 
 the firft plead that the fame Spirit that is in Chrift, 
 is the fame divine nature, and maketh us one natu- 
 ral perfon. But where doth the Scripture fay fo ? 
 The Sun is not one. individual with every Plant 
 that it quickened), nor every plant with it. A net- 
 tle or rofe is not the Sun, nor is it the illuminater 
 of the World, that maketh day, &c But they have • 
 fo much from the Sun as it communicateth 5 and no 
 more. So we are not Chrift, nor the Eternal and 
 Natural Son of God, nor infinite in Wifdom and 
 Goodnefs, nor perfe&ly juft and glorified, as 
 Chrift is : But we have from Chrift fo much of 
 the Spirit as he communicateth 5 And nothing is 
 curs meerly becaufe it is his, and we one perfon 
 with him ; but becaufe he Communicateth it to 
 us : What further real Union there will be in our 
 glorious perfection we cannot well know till we 
 are there. But in this imperfe&lon our Union is 
 not fuch as far as I underftand it, as maketh us one 
 natural perion with Chrift 3 And furely it 
 cloth not make his proper accidents to be our acci- 
 dents. 
 
 And as to that which fome call a Legal or Repu- 
 tative perfonal Union* it muft be proved before in 
 
 is 
 
( 28 ) 
 
 isafferted. And as I know no word of God that 
 fpeaketh fuch a thing, as that Thrift and we areim- 
 putatively one perfon 3 fo I know that they that 
 will affentit of their own heads, prefume far in a 
 tender point ; and if they fhould fay that we are 
 [imply and ad omma one perfon, it were not by 
 Chriftian ears to be endured : If they will fay that 
 it is but in fome refpeds and to fome certain ufes, 
 f^as a Servant, that payeth his Mafters creditor by 
 order in fome fenfe reprefenteth him in that one 
 adtion ) they muft limit it carefully and fhew to 
 what ufes we are one perfon, left they do they 
 know not what : And they muft fhew what fort of 
 perfon they mean ? Whether Chriftbe made the 
 lame perfon with each believing (inner, and fo take 
 our bad denominations -> or each (inner be made 
 the perfon of Chrift 3 and have his glorious deno- 
 niinations,or a third fort of perfon is made of both, 
 and what that is ? If meer perfonal Unity make us 
 righteous by imputation,becaule Chrift is fo, either 
 it muft be as Chrift is righteous, in full perfe&ion 
 (reputatively ) or elfe but according to the meafure 
 of our receptivity : The firft none will affirm that 
 underftand what they fay : And the fecond brings 
 the effed no higher than we grant - 7 The foot doth 
 not underftand as the head doth-, though it be a 
 part of the fame natural body, and may have its 
 peculiar Ulcers and Difeafes: A crab and a fweet 
 apple may grow on the fame Tree : Certainly we 
 have a perfon proper to our felves, which hath its 
 own defe&s and evils, and hath no more from 
 Chrift than he communicateth. 
 
 Cont. IO. Art we not n got eons by b tin gone with 
 Chrift - y as we arefmners by Vnion with Adam? 
 
 Anf 1. We were but feminally and virtually 
 
 in 
 
C *9> 
 
 in Adam, and not perfonally ( as I have opened in 
 my difpur. Of Original fin:) And fo we were 
 but virtually in Chrift when he fuffered and obey- 
 ed, and we were unborn. 
 
 2. Nay our derivation from Adam was by na- 
 ture, but from Chrift by his voluntary Gift and Con- 
 tratt. 
 
 2. Had we not finned in Adam, and yet had 
 finned our felves w r e had been unrighteous : And 
 fo it is, though we finned not in Chrift, and yet are 
 finners our felves againft him. 
 
 Our radical righteoufnefs in Adam would have 
 happily difpofed us to perfonal obedience ^ as-^- 
 dam himfelf was who yet fell: And our radical 
 righteoufnefs in Chrift, is yet a more happy prepa- 
 rative to our neceflary duty to him, which is righte- 
 oufnefs alfo, which he that hath not (hall be con- 
 demned. I know that many fay that [(Adam had 
 conquered that temptation, or at leaft had never 
 finned, all hispofterity ftiould have been confirm- 
 edagainft all future fin and danger as the Angels 
 be in Heaven : But I dare not add to the Word of 
 God ; and I find no fuch thing there, though I hear 
 what others fay : And if that were true, thefirft 
 Covenant would have ceafed upon Adams obedi- 
 ence, as it did upon his difobedience, and all the 
 World would have been under either no Law, or 
 fome Law to us unknown. The firft Adam was a 
 living Soul, indeed, and the fecond is a qmclzning Spi- 
 rit. And as in Adam all die, fo in Chrift fiall all be 
 made alive , but every man in his own order . And as 
 we are not railed, nor yet delivered from all our 
 fin ormifery by our Union with Chrift as foon as 
 we believe, fo neither from all guilt and unrighte- 
 oufnefs h but muft daily pray, forgive us our ttefi- 
 P«ffes, and deliver us from the evil. If our Union 
 
 D prefently 
 
( jo ) 
 
 prefently made all ours that is Chrift s y and that as it 
 is his, yea or as much as we need it, we were then 
 highly dignified indeed. Marriage giveth the Wife 
 her felfno further propriety in the Husbands fi- 
 xate nor ufe of it, than he communicateth by the 
 contract : And neither that nor generation itfelf, 
 give Wife or Child the Husbands or Fathers learn- 
 ing, innocence or health. 
 
 Cont. IT. Is notChrifts righteoufnefsours y as our 
 fms were his, by imputation ? 
 
 Anfi Yes, As much at leaft> or more. But take 
 heed of making Chrifts Gofpel by your mending 
 it, and of making him no Chrift while you would 
 make him more merciful according to your own 
 conceits.Iknow it is laid once that he was made fin for 
 u$± W 7 ho knew no fin , that we might be made the righte- 
 onfnefs of G&d in him&ut as we are not properly righte- 
 oufnefs) much lefs Gods righteoufnefs, but are made 
 righteous, and fo the inftances or demonftrations 
 of the righteoufnefs of Gods fo expofitors common- 
 ly agree that by fin is meant a Sacrifice for fin. Or 
 by being £ made fin ] is meant being ufed as if he 
 had been a finwr. Undoubtedly if God imputed or 
 accounted Chrift a finner, and if he were truly fo 
 by any means, practice or tranflation, he muft be 
 by fin hateful to the moft holy God, ( even to him- 
 felf)and would have in him lb great a part of Hell, 
 and Divine defertion, as is not confident with his 
 perfonal perfection, or the hypoftatical Union, ^ as 
 far as we can conceive : And if indeed God im- 
 puted to him the fins of all the eledfc, fo as firft to 
 make the very fins themielves to become Chrifts 
 own fins by imputation, then Chrift lutfered for 
 his own fins, and muft be more odious to God than 
 any ordinary finner 5 and all good men that knew 
 
 it 
 
Q 1* ) 
 it by him muft have judged accordingly : For fin, 
 & especially the fins of fo many millions & fo great, 
 muft needs render him whofe own they are, really 
 finful, hateful and miferable. Any of which to fay 
 of Chrift is blafphemy. 
 
 Chrift undertook th^t guilt of our fin which is 
 nothing but the obligation to punifhment, and that 
 fuch puni/hment as befeemed him to undergo. 
 There is a guilt ofFaft, and a guilt o{ crime, and 
 a guilt of punifhment. Chrift undertook the laft, 
 but neither of the former, as in themfelves confi- 
 dered, unlefs as by connotation relatively he may 
 be faid to be guilty of the fin meerly becaufe he un- 
 dertook to fuffer for it ; which is improper fpeech. 
 Chrift condefcended to the admiration ' of Angels 
 in taking on him our nature, and our punishment, 
 and fuffering for our fins ; but hisholinefs would 
 not fuffer him to undertake our fin it felf, or take 
 it to be his own fin : Nay confidering the commu- 
 nication of attributes which Divines aflert from the 
 hypoftatical Union, men fhould tremble to think 
 of laying aground of calling it The Sin of God, by 
 the fame reafon as 5 Att$ 20. it's faid, [ The blood of 
 God. ] Its a fad cafe that partiality canfo much 
 prevail, as that they that cry out of fome doubtful 
 words as damnable herefies, do yet think it tolera- 
 ble language to fay, that by Imputation of the very 
 fin itfelf to Chrift as his fin, he was the greateft fin- 
 ner, the greateft Murderer, Lyer, Adulterer,^. 
 in the world. I befeech you abftain from fuch 
 words till you find them in the Scripture. Chrift 
 never was reputed of God afinner, who did fo 
 much to fhew his hatred of it. Nor ever took our 
 fin unto him, any furrher than to fuffer for it to ex- 
 piate it : And if this be the fimilitude by which we 
 sfiuft underftand how his Holimfs and BighttoHfnefs 
 D2 is 
 
C v ) 
 
 is made ours, it will make all very plain. It is ours, 
 or imputed to us, fo far as to be reputed the true 
 caufe of our Juftification, Adoption, San&ification 
 and Glory, as our fin was the caufe of his fuffering 
 and death. 
 
 Cont. 12. Doth not Chrifts righteoufnefs caufe our 
 Salification in the fame fort of caufality as it cauf 
 eth our J unification? 
 
 Anf The effects are divers, but both from the 
 fame meritorious caufe. But it is more unapt to 
 fay that it is the material caufe of ourSanctification 
 than that it is the material caufe of our righteouf- 
 nefsjThough it merit both;Becaufe our habitual and 
 actual holinefs hath a nearer material caufe in itfelf 
 which our pardon and meer adoption have not. 
 
 Cont. 13. When it is J aid that faith is imputed to 
 us for right eoufnefs is it faith indeed that„ is meant or 
 Chrifts Righteoufnefs believed on ? , 
 
 Jinf. A if range and bold queftion. What occafi- 
 on hath the Holy Ghoft given us to raife fuch a 
 fufpicion, that when it is fo often faid by him that 
 Faith is imputed ox accounted for righteoufnefs, men 
 fhould make a doubt whether it be Faith indeed 
 that he meaneth ? If it be not , the context is fo 
 far from relieving our underitandings*, that it con- 
 tributed! to our unavoidable deceit or ignorance. 
 Read over the Texts and put but [ Chrifts Righte- 
 mfnefs ] every where inftead of the word [ Faith*f\ 
 and fee what a fcandalous Paraphrafe you will 
 make. The Scripture is not fo audacioufly to 
 be Corrected : It's wifer to believe Gods Word 
 than to contradid it on pretence of expounding it. 
 
 Obj. But it is faid alfo that .Kighteoufnefs is 
 
 ■imputed: And that muft be either Chrifts Right eouf 
 
 * nefs 
 
( V ) 
 
 nefs or our own : But not our own 5 therefore Chrifts. 
 
 Anf. We are not now queftioning whether 
 Chrifts Righteoufnefs be imputed to us\ Though it be 
 not the Phrafe of the Scripture, I have (hewed you 
 that it is true, in a found fence. But the queftion 
 is, Whether Faith be imputed for righteoufnefs. And 
 what is the meaning of ail fuch Texts ? To have 
 righteoufnefs imputed to ur, plainly fignifieth to be 
 Reckoned, Accounted, Reputed or Judged righte- 
 ous. And it's ftrange that it muft not be our own 
 righteoufnefs^ that is imputed or reckoned to us as 
 our own: If it were never fo well proved, thac 
 the very Habits and Ads of Chrift are by Gift or 
 Union made our awn in themfelves, and not only 
 as the caufes of their eiFe&s, yetftill our own they 
 would be,and the righteoufnefs given by them our 
 own, in order of nature before they are im- 
 puted, accounted or reckoned to us as our own. 
 Some way that righteoufnefs which is reckon- 
 ed to conftitute us righteous is furely made our own. 
 
 Pfal 106. 30, zi.Phinehas's executing Judgment, 
 it is faid to be accounted to him for righteoufnefs. 
 
 And of Abrahams ]ui\iRcmonGodfaith,BecaufethoH 
 haft done this foe- What mart that ever read the Bible 
 can doubt, but that every man that will be faved 
 muft have a perfonal faith, repentance and holinefs, 
 which is called righteoufnefs many hundred times 
 in the Scripture, befides the righteouihefs that was 
 or is in Chrift ? And will not Cod reckon him 
 righteous that is * righteous ? He that doth 
 righteoufnefs is righteous ? And (hall it not be 
 imputed to him? if God account not a man a be- 
 liever, can he be juftified and faved ? Chrifts 
 Righteoufnefs hath made Satisfaction for all our 
 iins, and for our unrighteoufnefsas to the Law that 
 doth condemn us : But he made us not lawlefs, 
 
 D 3 but 
 
( 34 ) 
 
 but put us under a Law of Grace, which faith 
 
 £ He that believeth (hall be faved, and he that belie- 
 veth not pall be damned. ] And muft we not be 
 judged by this Law ? and be juftified or condemn- 
 ed as we keep or break it ? wonderful is the pow- 
 er of prejudice that any good men that read the 
 Scripture can doubt whether Chrift himfelf hath 
 made us a Law of Grace, according to which as 
 performers or non- performers we muft be juftified 
 ss righteous in fubordination toChrifts Righte- 
 ofifaefs or elfe be condemned, as neglecters of fo 
 great Salvation ? Is any thing plainer in all the Go- 
 fpel ? 
 
 Ob]. Wtfaitis theObjcSt, and not the Aft ; Chrift s 
 Righteonpaefs and not our Faith ; the Gold and not the 
 Hand that taketh it y that is our Riches and Righte- 
 onfncjs. 
 
 Anf, i. No queftion but the Faith that we talk 
 of, is Faith in Chrift^ even the Believing Recei- 
 ving of a Saviour and his Grace freely given his. 
 And therefore Chrifts Righteoufnefs is ever con- 
 noted when we talk of Faith: For. what is the 
 very Specification of the A6t but the Object ? But 
 it is not the ejfence of Chrift or his Righteoufnefs, 
 that conftituteth Faith 3 but Chrift in ej]e cognito 
 & objeffivo, even as it is not the efience of Sin 
 that conftituteth Repentance, but the notion of Sin 
 in effe cognito as an Objed. And there is no doubt 
 but Chrift is the^ouls Riches which Faith recei- 
 ved. But if the King by Law fhould reftore all 
 the Rebels in Ireland to their Eftates, and give 
 them their Lives, that Jay down Arms, and ask 
 Mercy and accept it, if it come to the Tryal whe- 
 " ther they are Accepters or Ref lifers, their Accep- 
 tance muft be fo far their juftifying Righteoufnefs, 
 though their Lives and Eftates be iheir Treafure, 
 
 and 
 
C v ) 
 
 and the Kings Aft be their Title to it. 
 
 Faith is reckoned or imputed to be that which 
 by the Redeemer himfelf is required of the Sinner 
 to make him partaker of Chnft and his Benefits, 
 Reconciliation and Salvation 3 and it is no other 
 Righteoufnefs. 
 
 Chrifts Righteoufnefs is not imputed^ to us in- 
 ftead of our Faith and Repentance and fincere ho- 
 linefs, which is made by himfelf the condition of 
 Life. As he died not for the Sins which we were 
 neve? guilty of, and are no lias, fohis Righteouf- 
 nefs is not inftead of that Righteoufnefs which by 
 his Grace we have, but inftead of that which we 
 have not : Not inftead of our being penitent Belie- 
 "vers and fandified before we die, but inftead of that 
 perfect innocency which we want: Not that we 
 are reputed perfect innocent obeyers, becaufe he was 
 fuch ; but that our want of it lhall not hinder our 
 Juftification or Adoption., Grace or Glory. Chrift 
 hath done all his part, but he hath appointed us a 
 neceiTary part which muft be done by our felves? 
 and though without him we can do nothing, yet 
 by him we muft believe and be new Creatures, 
 and by him that ftrengtheneth us we can do fome- 
 things and muft work cut our Salvation, while 
 he worketh in us to will and to do. 
 
 The purchafe then and Donation is by Chrift, 
 but the voluntary acceptance is by us, by the opera- 
 tion of his Grace; which is not to make up any 
 deficiency in Chrifts part, or to be a fapplement to 
 his Righteoufnefs, nor to bear any part of the 
 fame office in our Juftification ; but it's that which 
 fubordinately is required of us as the Condition of 
 Pardon and Life, by his own Law or Covenant of 
 Grace. And fo far it is imputed to us for Righ- 
 teoufnefs. 
 
 D 4 Cohtr. 
 
C 36 ) 
 
 Contr. 1 4. Whether Grace be Grace > or Free, if it 
 have any Condition ? 
 
 jtnfi As free and great as God will have it, but 
 pot fuch as the wicked man would have ir, who 
 would be faved from pain, but not from Sin, or 
 without any Condition required of him. The 
 Covenant is made conditional, for the ufe that the 
 commands are made 3 to bring man to his Duty, 
 and to convey the Benefit in a fapiential congruous 
 way ; but not as requiring a price for the Bene- 
 fits : He that pardoneth a Traytor on condition 
 that he thankfully accept it, and will not fpit in 
 the Princes face, and rebel again, doth pardon 
 freely without a price. And as our Duty and Act 
 deniech not that it's Grace by which we do it 5 fo 
 the neceffity of Grace thereto denied) it not to be 
 our Duty or our Att when we believe. The Co- 
 venant giveth fome Mercies abfolutely, but not all. 
 He that would be from under all Conditions of Gods 
 Promifes, would be from under all Law, and all 
 threatnings: For what kind of Law is that which 
 hath no Conditions of Reward and Punifhment. 
 
 Obj. But when the Condition it [elf is promifed, it 
 is equal to 'ab folate. 
 
 Anf. 1. If that be true, ftill it is conditional 
 .Why do you not fay fo then, net that it hath no 
 Conditions, but that it is a conditional Promiie 
 equal to an abfolute ? 2. But flay a little :' Is the 
 condition promifed to all that the conditional pro- 
 mife is made to ? even to all that hear the Gofpel, 
 or that are baptized- If you fay that the conditi- 
 onal Promife is made to none but the Elect, you 
 deny the Gofpel, which is to be preached to all 
 the World 3. Will you caft out Baptifm by 
 this Argument ? and io vifiblc Chriftianity ? Or 
 
 will 
 
( n ) 
 
 will you new mold it into an abfolute Form ? Or 
 will you fay that it is no Covenant? If you fuppofe 
 not God the Father, Son and Holy Ghoft to be 
 there given to us with pardon and right to Life 
 upon condition of our believing acceptance, and 
 that we there profefs that acceptance which is the 
 Condition, you fuppofe not that it is Baptifm in- 
 deed. And when your little notions fhall lead 
 you to deny Gods Law and Covenant GolpeJ, 
 Baptifm, and fo Chriftianity as vifible, they are 
 fcarce fit notions to make you pafs for Orthodox, 
 and to be turned againft others as erroneous, 
 4 But how is it that God promifeth the Conditi- 
 on it felf? and to whom? I find, Prov. 1.23. Turn 
 you at my reproofs behold J will pour out my Spirit to 
 you?, I will make known my Words unto you ? Is it 
 
 £ if you do fir ft tum.~\ Then there is fome degree 
 of turning neceflary as a condition to the promi- 
 fed fpecial gift of the Spirit.^ Or is it [ that yoa 
 may turn /] Then God prornifeth his Spirit and 
 Word to help even thole to turn, that yet turn 
 not •, which muft fuppofe fome Condition of con- 
 fent or non-refiftance required which they could 
 perform. I find, that it's all mens duty to pray, 
 
 and I read [] As\^ and ye Jhall have, feeh^and ye fhall 
 
 find, &c. ] And fo that to ask and feek faving 
 Faith, is a Duty to him that hath but common 
 Faith. And God commandeth no man to ask or 
 feek in yain : A meer command to u(e means im- 
 plieth that they are not vain. God then giveth 
 ( as Dr. Twijfe oft faith as out of: A uguftine) the 
 pojfe credere where yet the a£t of Faith doth not 
 follow : and it is not a meer Paffive, but an A- 
 dive Power. And where he giveth Grace which 
 caufeth the A<5t it felf, did God Promife, it be- 
 fore hand to that man any more than to others ? 
 
 He 
 
( J« ) 
 
 He promifeth Chrift to call all his Ele&: But 
 this giveth no right to any individual Perfon be- 
 fore he is born, or before he believeth : There- 
 fore not to the firft Faith. For God to tell men, 
 what he will do with his EIe6t is one thing ; and 
 to enter into Covenant with a man, and give a 
 right thereby is another. This Covenant hath it's 
 Conditions, 
 
 Contr. 1 5*. Here comes in alfio the Contr over fie whe* 
 ther Repentance be any Condition of Pardon, or Jufti- 
 ^cation ? And whether to affirm it be not to equal it 
 with Faith ? 
 
 Anfi Read thefe Texts of Scripture and judge, 
 Ez.eks 14. 6. & 18. 30. Luk, 13. 3, 5. Aft. %. 38. 
 &8. 22. & 17.30, 31. &26. 18, 20. Mar. 1.4. 
 
 fyt 24.47. Aa. ). 31. & 11. 18. & 13. 24. & 
 
 20. 21. Luk. 15. 7. &c. 
 
 2. Faith in Chrift as it is the remedying Grace 
 ever fuppofeth Faith in God as God, and Repen- 
 tance towards God, A&. 20. 21 as it's end, and is 
 connoted when it is not expreft. He that faith, 
 
 [] Take me and trufi me as your Phyfician and J will 
 
 cure yon~] implieth, i. If you defire to be cured. 
 2. If you will take my Medicines. To believe in 
 Chrift, is to truft that through his Mediation a pe- 
 nitent returning Sinner ftiall be pardoned and ac- 
 cepted of God and faved. Holineis is the Souls 
 health, and Chrift believed in is the remedy : Re- 
 pentance and Holinefs are neceflary as the end for 
 themfelves, and Faith in the Mediator is neceflary 
 as the ufe of the Remedy. The Office or Nature 
 of thefe is not the fame, though both be Conditi- 
 ons. Yet as Repentance is the change of the 
 Mind, fo repenting of unbelief is Faith itfelf, de- 
 nominated with refpect to the terminus a quo. Un- 
 happy 
 
C 39 ) 
 happy wits fet things as oppofite, which God hath 
 connexed and made coordinate. 
 
 Contr. 1 6. Whether Faith juftifie m as a merito- 
 rious Caufe, or as a difpofitive C^ufe of receiving Jufii- 
 fication, cr as a meer Condition, or as an Inftrumental 
 Caufe ? 
 
 Anf. t If thefe Logical names had never been 
 ufed,pl-ain Ghriflians would have underftood what 
 is neceflary without them. 
 '• I. That the Promife maketh Faith a Condition, 
 making unbelief a Hop to the benefit, and Faith 
 the removal of that flop, is paft all doubt. And 
 the Promife being the Donative Inftrument, and its 
 Condition being its Mode, the intereft of a Condition 
 is molt certainly the formal Law-intereft that Faith 
 hath as to our Juftification. 
 
 2. And Dr. Twijfe's forementioned name of 
 
 Caufa difpofitiva, i, e. recipiendi, is undoubtedly alfo 
 apt, and fignifieth both the Nature of the Aft, and 
 the Office of it as a Condition : For in both refpe&s 
 it is the necejfary qualification of the Patient or Re- 
 ceiver, i. e- naturally and legally necejfary 5 fiich as 
 difpofaio materia is faid to be in Phyficks. 
 
 3. And as for the notion of an Inftrumental Caufe 
 of Justification, it is paft doubt that properly taken 
 neither Faith, nor any adi of ours is any fuch, nor 
 doth juftifie us efficiently at all : But if any be fb 
 fond of the invented notion of an fo ft ru went, as 
 that they will ufe it, though unaptly, they muft 
 fay, 1. That it is not an Efficient, but a Recipient 
 Inftrument. Dr. Kendall calls it like Boys catching 
 the Ball in their Hats, or as a Spoon is in eating : 
 
 But it is not an Inftrument of Phyfical Reception, 
 but Moral. To Trufi is ho more a Reception, than 
 to Love, The adive Acceptance of a Saviour given 
 
 with 
 
(40 ) 
 
 vmh his benefits, is a Moral Receiving of him, which 
 difpofeth m as the Condition of the Covenant to re- 
 ceive Juftification, that is 5 to be ju/tified. And in 
 this lax fenfe, you may call it all thefe if you 
 pleafe -, viz* a Condition, a Difpofitive Caufe, and a 
 Receiving Infhumem. 
 
 4. A Meritorious Caufe it is not in a Commuta- 
 tive or ftricl fenfe. But if you will call that me- 
 ritorious which is pleafing to God as congruom to his 
 free gift and defign of grace, whence fomeare called 
 Worthy in the Gofpel, fo the thing is not to be de- 
 nied s and (o all are reconciled. 
 
 Contr. 17. Isjuftifying Faith an aft of the under- 
 fianding or will t 
 
 Anf. Both, and therefore it is no one Phyfical 
 ad only, nor Inftrumental in a ftri£t Phyfical 
 tenfe. 
 
 Contr. 18. What aft of Faith is it that juftifeth 
 as to the Ob je ft I whether only the belief of the truth of 
 the Promife, or of the whole Gofpel alfo, or the affiance 
 on Chrifis Right eoufnefs, or on his Truth, or on his Inter- 
 cejfion, or taking him wholly for our Saviour, Prophet, 
 Friefi and King? And whether Faith in God the Fa- 
 ther, and the Holy Ghoft, do juftife ? or all thefe ? 
 And if but one, which is it ? and whether all the rest- 
 ore the works which Paul excludeth from J ' unification ? 
 
 Anf To fay that only one Phyfical adl of Faith 
 is it that we are juftified by, and all the reft are 
 thole works, is a perverfe corrupting of Chriftiani- 
 ty, and not to be heard without deteftation. For 
 it will utterly confound all perfons, to find out 
 which that one act is, which they indeed can ne- 
 ver do. And it will contradid the fubfiance of 
 all the Gofpel ; There is no fuch thing as Faith in 
 
 Qhrifh 
 
( 4* ) 
 Chrift, which containeth not )# or includeth not 
 Faith in God as God, both as he is our Creator, and 
 as reconciled by Chrift, and as the Giver of Chrift: 
 to us, John 3. 16. and as the end of all the work 
 of Redemption. Nor is there any fuch thing as 
 Faith in Chrift which is true and faving, that in- 
 cludeth not, or connoteth not the Knowledge of 
 Chrift, and Love, and Defire, and Thankfulness, 
 and Confent : Nor did ever God tell us of a Faith 
 in Chrifts Imputed Righteoufnefs only that muft 
 juftifie us^ which is not alfo a Faith in his Perfon, 
 Do&rine, Law, Promife and Example ; and his 
 Inter ceflion in the Heavens. And to fay that only 
 the A<5t of Recumbency on Chrifts Righteoufnefs 
 as imputed to our Juftification, is that a6t of Faith 
 by which we are juftified, and that Believing in 
 God, his Majefty, Truth, Wifdom, Goodnefs,and 
 the believing in Chrift as he is the Prophet, 
 Teacher, King of the Church, and the Refurre- 
 &ion, Life, and Judge of all ; and believing in the 
 HolyGhoft, as the Sandifier, Comforter, and 
 Witnefs and Advocate of Chrift, and believing 
 and trufting th£ Promife of God for Life Eternal, 
 
 or for any grace except Chrifts Righteonfnefs impu- 
 ted, that all this Faith in God, in Jefus Chrift and 
 the Holy Spirit, and all our Love to Chrift, and 
 defire after him, and prayer for his grace, and 
 thankfulnefs for it, &c are all none of the Faith 
 which Juftification is promifed to, but are the 
 Works by which no man is jtiftified, and that he is 
 fain from grace, that feeketh to be juftified by 
 fuch works, that is, by true Faith in God as God, 
 and in Chrift as Chrift : This is a new Gofpel ful> 
 verting Chrifts Gofpel, and making Chriftianity 
 another thing * and this without any countenance 
 from the Scripgjre, and contrary to its very fcope. 
 
 The 
 
c 40 
 
 The Faith by which we are juftified, is one 
 Moral a& containing many Phyfical ads, even our 
 fiducial Confent to the Baptifmal Covenant, and 
 dedication of our felves to God the Father, Son 
 and Holy Ghoft, to be our Reconciled God, our 
 Saviour, and our San&ifier, to give us Pardon, 
 Adoption, Holinefs and Glory, which is our Chri- 
 ftianity it fe If a* fitch. 
 
 Contr. 18. But though this be the Faith qua? JU- 
 ftificat, which juftifieth us, is it not only Recumbency 
 on thrifts Imputed Righteoufnefs, qua talis, which hath 
 the Office of Inftrumentality, and is fides qua jufti- 
 ficans. 
 
 Jinf. Such quibbling and jingling of a meer 
 found of words is ufual in ludicrous Difputations 
 of Lads: But it's pity it iliould pafs as the laft re- 
 medy againft plain truth in fo great a matter. Firft 
 it muft be remembred that no Faith juftifieth effi- 
 ciently, and therefore neither qua nor qua juftifi- 
 cans is to fignifie any fuch thing, but a meer Moral 
 qualification of the recipient fubjed: 5 fo that to be 
 juftified by Faith, is but to be juftifled by it as that 
 which God hath promifed Justification on as the 
 qualifying Condition : But if it be not the fame 
 thing that is here called Fides qua and qua, but in 
 the firft part they fpeak of the Habit, and in the 
 fecond of the Aft, had it not been plainer to fay, 
 \The fame Habit of Faith hath fever al Afts, as be- 
 lieving in God, in Chrifts Interceffion, Kingdom, &C. 
 but none of thefe Aft s do jufifie us, but one only ; viz. 
 tftifting to the Imputation of his Righteoufnefsf] And (b 
 
 both the qua and qm is [denied to all Ads fave 
 that one. This is their plain meaning, which is 
 denied to be truth, and is a human dangerous in- 
 vention. Yet it's granted them, that it is not every 
 
 Aft] 
 
( 43 ) 
 Ad of Faith that is made the Conditioi) of Juftifi^ 
 cation or Salvation : It is neceflary that the formal 
 Objed, Gods Veracity ^ be believed to make it true 
 Faith s and that the Gofpel or Covenant of Grace 
 be believed with Confent, as aforefaid, to make 
 it to be the true Chriftian Faith, in eflence 5 and 
 it's of neceffity that every thing be believed 
 which we know that God revealeth. But it is the 
 Chriftian Faith that hath the Promife of Justifica- 
 tion, and that not any one fingle Ad of it, but all 
 that is eflential to it, and that which belongeth but 
 to its Integrity^ bene ejfe, when it exifteth, is alfb 
 fo far conducible to our Juftification, (as Abrahams 
 believing that Jfaac fhould live and have feed, 
 when he went to facrifice him) yet Juftification 
 may be without fome Ads, as Salvation may 
 without many due Ads of Obedience, when yet 
 fincerity of Obedience is neceflary, and thofe Ads, 
 if done, have their place with the reft as means of 
 Salvation ; fo here : But Saving Faith is denomi- 
 nated from the eflential part : The nature of Faith 
 is in order of nature antecedent to its Office : The 
 nature of it in genere is to believe all that God 
 faith : The nature of it infpecie is to believe in 
 Chrift, and confent to his Covenant : The integrity 
 of it is to believe all that we find revealed. The 
 Office of it as the Means of Juftification, is to be 
 the condition of the Juftifying Covenant or Law* 
 That which fome call the Instrumentality, is the 
 very nature of the Ad, the T * credere infpecie fc 
 Believing in Chrift is the T ° credere^ and that's it 
 that they call an lnftmmwt of receiving him as 
 fuch. But the ™ credere even in fpecie, Faith in 
 Chrift, doth not juftifie qua talis ^ as that Faith, bun 
 as k is that qualifying Condition which the Pro- 
 inife annexeth Juftification to ; without which it 
 
 would 
 
( 44 ) 
 would riot have done it. Had the Prbmife been 
 ibfolute, it had pardoned us before, and without 
 Faith. The nature of the A<5t is like the metal of 
 Gold or Silver, and the tenor of the Juftifying Co- 
 venant is as the Kings Stamp, that maketh it cur- 
 rant Coin. It is Faith in order of nature before 
 it is the Juftifying Condition. 
 
 The qud juftificans therefore fhould fpeak, not a 
 diftinft Act from the other Ads of the Chriftian 
 Faith as fuch, but the relation of the fame Ads to 
 the benefit- Omnis fdei dftvu qui jufiificat, confide- 
 rari pot eft- quatenm jufiificat. 
 
 Contr. 19. Whether wt are justified by the Law of 
 Innocency faying. Obey perfectly and live t 
 
 Anfi This is one of the chief points of all our 
 difference : Some fay, that becaufe Chrift fulfilled 
 it for us, we are juftified by that Law as fulfillers 
 of it: This is it that Mr. Anthony Wotton hath be- 
 llowed mod of his Learned Treatife de Reconci- 
 liatiom to confute. The Law juftified Chrift, but 
 not US, for it never faid, Thou, or another for thee 
 {halt obey.'] Nor doth it know a l r icarim obediently 
 am poena ; nor take Chrifts Perfon and ours for the 
 fame : Therefore we are not juftified by that Law, 
 but condemned by it : And it cannot condemn and 
 juftifie the fame man. But we are juftified by 
 another Law, Covenant or Promife by Chrifts 
 fulfilling the Law of Innocency, and making over 
 to us the benefits. 
 
 Contr. 20. Whether by Works be meant A&s in ge- 
 neral, or only fuch Atts as are adverfe to Faith in 
 Chrift , and make the reward to be of debt, and not of 
 grace ? 
 
 Anj. 
 
(45 ) 
 
 Anf. The laft is the Apoftles Expoficion of 
 them. Chrift faith, we are juftified by our words ; 
 James, by our works ; and all the Scripture that 
 fpeaketh of Juftification, afcribeth it to fome 
 A<5ls : It is ^according to our worlds : ] And Faith is 
 an Ad, yea many Ads. 
 
 Obj. But it jufiifeth not as an Alt, but as an In- 
 ftrument. 
 
 Anf That is, not as an Act or good Ad in ge- 
 nere, but as this Alt in fpecis ; viz* Believing on 
 Chrift s Right eoufnefs : But that is the ri credere ; that 
 \s,As this Act: But it is not fo, unlefs you add [As 
 
 it is this congruous Alt,or Acts authorized by Gods Co- 
 venant to this Office.] So we will grant, that no Ad 
 juftifieth as an Aft, or as a good Alt $ but as a con* . 
 gruom good Act appointed thereto. 
 
 As is faid before, To believe in God, and in 
 Chrift as Chrift, and in the Promife of Salvation, 
 and to believe the evil of fin, and the need of a 
 Saviour* and to defire him, and be thankful for 
 him, and pray for pardon, are not the works that 
 Paul fpeaketh againft, but fome belong to the Ek 
 fence, and fome to the Integrity and Accidents of 
 that Faith by which we are juftified. Yet a foolifli 
 perfon may contradid himfelf, and hold his own 
 Faith, as well as his Love, or Defire, or Prayer, to 
 be meritorious,as making the reward not of grace : 
 Such mad contradidion may fuppofe Faith to be 
 the works which it denieth. 
 
 Cont. 21. Are any works of man meritorious ? 
 
 . Anf Not in point of Commutative Juftice, thae 
 giveth one thing for another to the commodity of 
 each ; as in buying and felling. 
 
 2. Nor yet in diftributive Governing Juftice as 
 making any good due to us by the Lawoflnno- 
 cency or Works, E 3- But 
 
( 4& ) 
 
 5. But as God hath freely given us Chrift and 
 Life by a Law of Grace , on condition of fuitablc 
 acceptance and ufe fo he that performed} this con- 
 dition's called worthy, and the contrary unworthy in 
 the Gofpel * and did not men abuie it, they might 
 with all the ancient Churches ufe the word merit 
 in the fame fenfeas worthinefs. Asa good natured 
 Child that humbly and thankfully taketh money 
 or. meat when his Father giveth it him, is faid to 
 deferve it of him, better than he that fcorneth it 
 and him. So our merit is but of paternal Governing 
 Jufticein the Kingdom of Love, according to Gods 
 
 Law of Grace in Chrift. 
 
 ■ - i ■» ■. . ■ ■ . ^ .i . ■ < 
 
 Cont. 12. Whether obedience be apart of Faith, or 
 we are juftifiedby obedience. 
 
 JAjk i . To believe in Chrift at fir ft is an act of 
 obedience to God, who commandeth us fo to dp : 
 But it is but Subjection to Chrift which that act in- 
 cluded], ihat is, taking him for our Lord and Savi- 
 our to~be obeyed, which is virtually all future obe- 
 dience asks root, but not actually. 
 
 2. Actual obedience to Chrift is not faith, but 
 the fruit of faith, and part of our performance 
 of the Covenant which we made with him, and 
 neceflary to the continuance of our Juftification 
 and to our Salvation, as all the Scripture fully 
 Iheweth. 
 
 Cont. 2% . Whether any more be necejfary to the 
 continuance or not jofing our Justification, than to the 
 beginning of it. 
 
 Anf. Yes, i. More acts of the fame faith. 
 2. Praying for pardon. 3. Forgiving others, as 
 Chrift exprefly tells us. 4- Sincere Love and Obe- 
 dience to Chrift unto the end. 
 
 Cont. 
 
( 47 ) 
 
 Cont 14. Is Pardon and Justification perfect the 
 fir ft moment ? 
 
 Anf No. 1. AH the .punifhment is not yet ta- 
 ken off: We have yet much penal want of Grace, 
 and the Spirits Operations, and Communion with 
 God. x. We have not right to the prelent remo- 
 val of all the punifhment. 3.. Many more fins 
 hereafter muft be pardoned. 4- Much means is yen 
 to.be ufed for final Juftification. 5. That final 1 Jus- 
 tification only is perfect. 
 
 Cont. 2£. Is nolle pmire or non^punire a pardoning 
 of [m ? It's Dr. Twijfes Controversy. 
 
 Anf Yes, In fome degree, to a capable perfon 
 that is, to a finner 5 But not to one that is no fin- 
 ner, or before one hath a being. 
 
 Cont. 26. Is future fin pardoned before htxd. 
 
 Anf Future fin is not fin, and therefore not ca- 
 pable of pardon, nor the perfon for it .• But it may 
 be pardoned virtually, though not actually : A ge- 
 neral grant of pardon may be given, which is condi- 
 tional and vircual,and (hall actually pardon it when 
 it is. 
 
 » ■■■ ■ ' * ■> ' l » * — " "I " ■ ■■ ■ > Bill I 
 
 Cont. 27. Is any one punifiedfor fin that is par- 
 doned ? 
 
 Anf Not in the fame thing and degree that he 
 is pardoned : But every man that is pardoned in 
 this life, is yet correctively puniibedin that de- 
 gree that he is unpardoned, For pardon is yet im- 
 perfect here. 
 
 Cont. 28. Is it not unjiift to pttnijh him that Chrifi 
 died for- evm one (in twice ? 
 
 E 2 Anf 
 
(48) 
 
 ~fAnf No, Unlefs it were the fame perfon that 
 fuffered, cr the very fame puniihment that was due 
 ( and all that was due ) were expected again 3 and 
 unlefs it were againft our mediators will. But all is 
 contrary in this cafe*. 1 . The Law bound no one to 
 fuffer but the offender. 2. Therefore Chrifts fuf- 
 fering was not the famepunifcment which the Law 
 did threaten, but it was Satisfaction inftead of it ; 
 which is the Tantnndem, not the idem quod debitum 
 fuit, but redditio aqahalentis alias indebiti, as the 
 
 Schoolmen call it. For noxa caput feqmtur ; the Law 
 threatened not a furety, but only the firmer, and 
 vhi alivt* folvh -, fimul aliud folvitur. 3. And Chrift 
 himfelf never fatisfied with any other intent 5 and 
 therefore it is according to his will, that they that 
 tread underfoot the blood of the Covenant where- 
 with they were Sandified, as an unholy thing, and 
 do defpight to the Spirit of Grace, fhould fufler the 
 far forerpunifliment, Heb. 10. Yea it is Chrift him- 
 felf that will have itfo, and that doth fo judge, 
 them, and inflict this punifhment for the contempt 
 of grace. 
 
 And it is his will that his own members be pu~ 
 nifhed by corredion, notwithftanding his fuffer- 
 ings : As many as he loveth he doth rebuke and 
 chaften : And Chrift doth not wrong himfelf : The 
 end of his fuffering never was to excufe the redeem- 
 ed from all fuffering, nor to make believers lawlefs. 
 
 Cent. 29. // a man after his regeneration and 
 Faith } ever obliged to any but temporal punifliments, or 
 need to asl^pardon of any other ? 
 
 Anf. Obliged is a w r ord >that needeth explicati- 
 on : The very Law of nature yet in force maketh 
 everlafting punifhment due to a believers fins, till 
 God forgive them : But they are forgiven, ( and 
 
 the 
 
(49 ) 
 
 the obligation diflblved) through Chrift by the 
 Covenant of Grace to a true believer as foon as com- 
 mitted ( at leaft if they be meer fins of infirmity ) 
 becaufe of his general repentance and continued 
 faith : But yet in order of nature the Guilt and due- 
 nefs of punifhment is before theremiflion of them. 
 And believers muft' ask pardon while they live. 
 i. Becaufe every fin thus needethit; and asking 
 is part of the expreffion of that faith and repen- 
 tance which is our condition of pardon. 2. They 
 muft ask the continuance of that pardon which 
 they have. 3. And they muft ask itill for executive 
 
 remiffion; which is, nottopunijb, poena damni vel 
 
 fenftis - 3 Body or Soul, and fo for more of Gods for- 
 feited Grace and Spirit, and the fenfe of his Love, 
 and Communion with him. 
 
 Cont. 30. What is it to be judged according to our 
 works , or what we have done in the body ? 
 
 An[. To be Judged is the genus : To be Jufiified 
 or Condemned are the Species. This openeth all the 
 Controverfy. It is not according to our works as they 
 are congruous to the Law of Innocency or works 5 
 But as judged by the Law of Grace 3 Therefore it 
 is not the fam* works which Paul excluded from 
 Juftification, for we ihall not be judged according 
 to them. 2. And according to them, is as much as 
 James meaneth, when he faith, we are jufiified by 
 them: It's all one, that is, the Law of Chrift our 
 Redeemer requireth fincere obedience of all than 
 fhall be faved,by his blood and merits from the con- 
 demnation of the Law of Innocency;and according- 
 ly mens right to Chrift & Salvation (hall be judged 
 of: Their right to life through Chrifts merits and 
 free gift, fliall be jufiified who were fincerely pe- 
 nitent believing obeyersto the end> and no others. 
 E 3 Cont* 
 
C 50) 
 
 9tmm * ' ' ' ■ " ■ • 
 
 Cont. 31. What Law hit that Paul caKeth the law 
 of works y and laboriously proveth that its works do not 
 jufiify u*. 
 
 A'4. It is the Mofaical Jewifli Law, as is all a- 
 long evident 3 and not the Law of Innocency, as 
 made to Adam ; though ccnfequently afortiore y its 
 certain that we have no works by which that will 
 juftify us ( either perfonalor imputed.) The words 
 £ He that doth them fhaB live in them ] do not mean, 
 He that is nofimtr, according to the Law of per- 
 fection : For 1. All men were finners before, and 
 fo this Lawfhould have been only a condemnation 
 in the form of a promife. 2. And this Law 
 prefcribeth Sacrifices and Prayers for pardon of 
 iin 5 which the firft Law of Innocency knew 
 not. 
 
 Cont. 32. How and why then is this called a Lav? 
 of works ? Which juftify no man ? 
 
 Anf Becaufe it impofeth ftridnefs in a multi- 
 tude of laborious Tasks and Ceremonies, and rigo- 
 roufly punifheth the breakers ofit^ 2. The hereti- 
 cal teachers had falfly feparated the Law from the 
 promife of Chrifts juftifying jigjiteoufnefs and 
 grace, which was the fence and end of the Law : 
 And Paul proveth that without the Vromife and 
 thrifty the Law is but a carkafs of fruitlefs works 
 without a Soul, and cannot juftify. . 3. But yet a be- 
 lieving Jew being juftified by faith in thepromifed 
 feed, was to obey Mofes Law (incerely as his mare- 
 rial obedience to God his Redeemer; as we are 
 now to obferve the Sacraments inftituted byChrift 
 as part of our iincere obedience, neceflary to Sal- 
 vation. 
 
 Conk 
 
C jfi'3 
 
 Cont. 33. What is Pauls drift in ^11 his dtfpntesa- 
 bout purification} 
 
 Anf. 1. Primarily, to prove the neceffity- of a 
 SavioursSacrifice,Righteoufnefs and^Interceflion to 
 fave and juftify us, and that the doing or Mofes 
 Law, how excellent foever efteemed by the Jews, 
 would not juftify without him. 2. To prove that 
 the Gentiles may be faved by faith without the 
 Law, as well as the Jews by Faith with it : And 
 that it bindeth not the Gentiles, and is abrogate to 
 the Jews, and that the Law of Chrift fucceedeth it. 
 Heconfuteth their trufting to the keeping of their 
 Law inftead of Chrifts Righteoufnefs, and the 
 promife of Grace and their obtruding their 
 Law upon the Gentiles as necetfary to Salva-. 
 tion. 
 
 Cont. 34. What is the drift of St. James? 
 
 Anf. That bare believing the Gofpel to be true, 
 will not ferve to any mans Salvation without obey- 
 ing Chrifts Commands ; Nor will juftify any mans 
 Title to Salvation, or prove him acceptable to 
 God. It is the fame Juftification before God ( and 
 not only in confcience or before men (that Pad 
 and James fpeak of, and the fame inftance of Abra- 
 ham they bring, but by C Works ] they mean not the 
 fame thing, as is before explained. 
 
 Cont- 3 5". Muft a believer truft at all to his fait h t 
 'repentance, or holimfs^ or plead it any way to bis Jufti- 
 fication} 
 
 Anf. It muft be trufted or pleaded inftead of 
 
 nothing that is Chrifts part, nor for any thing but 
 
 its own part. But a part it hath, as is confefled, and 
 
 for that part it muft be trufted and pleaded ; and 
 
 £ 4 no 
 
no man muft truft to be faved without faith re- 
 pentance and obedience, Heb. 12. 14. Mar. 16. \6. 
 Zltk. i3.3 ? 5. I conclude all in Dr. Preftons words, 
 Treatife ofFaith. p. 44, 45. And of the Attributes, 
 jp.71. C" Juflffying Fauh (defined ) is aGraceor 
 c * habit infufed into the Soul whereby we are enabled to 
 v believe , not only that the Meffiah is offered to us y 
 Ci but alfo to take and receive him as a Lord and 
 * c Saviour that is y both to be faved by him and obey 
 V him. 
 
 u No man believeth Juftification by Chrift but his 
 " faith is mainly grounded on this Word of God: 
 cc In Scripture we find that Jefus Chrift is come in 
 €i the fleijh,and that he is the Lamb flain for the for- 
 ic givenefs of fins: That h'e is offered to every crea- 
 ci ture : That a man muft thirft after him, and then 
 " take up his Crofs and follow him : Now come 
 " to a believer going out of the World, and ask 
 " him, what hope he hath to be faved , he will be 
 " ready to fay, I know that Chrift is come into the 
 " World, and offered up,and I know that I am one 
 c ' of them that have a part in him : I know that I 
 " have fulfilled the conditions, as that Ifhouldnot 
 cc continue willingly in any known fin, that I fhould 
 " love the Lord Jefus,& defire to ferve him above 
 gi all : I know that I have fulfilled thefe conditions, 
 <c and for all this 1 have the word for my groun^c^c 
 
 So far Dr. iWefton. 
 
 <c 
 
 Cont. 36. Hath Juftification and Salvation the 
 fame conditions ^and do works fave us, which do not ptfli- 
 fie us. 
 
 Anf. i. The works which JWexcludethfrom 
 Juftification he excludeth from faving us, Eph. 2. 
 5. 8, 9 Ttt. 3. 5. fo Jam. 2. 14, &c 2. Juftification 
 begun and our right given to Salvation have the 
 
 fame 
 
fame condition. $. Juftification in the laft Judg- 
 merit, is the juftifyingof our right to Glory, and 
 hath the fame condition with our glorification, Mat. 
 25. Come ye blejjed, &c. But more isneceflary to fi- 
 nal Juftification and Salvation, than to our firft 
 right, as is before fliewed. 
 
 Cont. 37. Is there any fuch thin gas a Juftifying 
 w again fi Sat am falfe accufations : As that a believer 
 is no believer ', impenitent ', an hypocrite , &C. Some fay 
 the Devil will not be fo foolifh, knowing that 
 God knoweth all. 
 
 Anf. If Juftification relate not to Accufation, 
 Divines have hitherto much wronged the Church 
 in maintaining it fo commonly as they have done. 
 If it do, i. It is either to a true or a falfe acqifati- 
 on. Againft a true accufation no man can be juftifi- 
 ed, but muft confefs the charge. If it befaid that 
 we finned, and that this fin deferveddeath^ it muft 
 be confefled, and we cannot be juftified directly a- 
 gainft this charge .• ForG^/rand Right eoufnefs can- 
 not confift as to the fame particular caufe. But if 
 it be faid^ 1. That we are unbelievers, impenitent, 
 hypocrites,^. 2. Or that we have no part in 
 Chrift, 3. Or that we are not pardoned, accepted, 
 reconciled and adopted for his meritorious righte- 
 oufnefs and interceffion, and were not thus confti- 
 tuted juft ^ 4. And that therefore we have no right 
 to life, but ought to be condemned : Ail thefe are 
 falfe accufations againft which we may and muft 
 bejufiified. 
 
 2. And Satan is a Lyar and a Murderer and the 
 accufer of the brethren : And his knowledge hun- 
 dred not his malice from falfly accufing Job to God 
 himfelf, nor from tempting Chrift himfelf to the 
 moft odious fin. 
 
 3. Bat 
 
( *4 ) 
 3. Bat ic fufficeth us that Juftification relateth 
 
 not only to Actual Accufation, but to Virtual^ yea 
 to Poffible : And if God declare the Righteoufnefs 
 of his Servants by his Light, Sentence or Execu- 
 tion, though none accuie them, either Satan or 
 Conference, it ftill relateth to poffiblf Accufation. 
 
 They that deny all this, muk needs fay that at 
 Judgment ( and before as to any Sentence ) there 
 will be no Juitification at all, becaufe no Accusa- 
 tion true or falle: And If no Juftification ( oor 
 Condemnation ) then no Judgment, which is all 
 contrary to an Article of Faith. 
 
 Contr. 38. But though all this prove th*t we are 
 juftified by Faith, yet not as a Righteoufnefs 5 fo that 
 it is que ft ioned whether any perfonal Righteoufnefs con- 
 futing in our performance of the Condition of the Co- 
 venant , be that which we are juftified by here or at 
 loft, in fubordination to Chrifts Righteoufnefs [which 
 needs no iupplement from us ? ] 
 
 Anf. 1 . This Qaeftipn is either ofthe Thing* 
 or of the bare Name of Righteoufnefs; (whether it 
 fhould lobe called.) 
 
 1. As to the Thing, it is fully proved already, 
 that Faith, Repentance and Obedience are of flat 
 necefifity to our Salvation 5 and therefore to the 
 Juftifying of our Claim oi Right to that Salvation : 
 And therefore to Juititie the Perfoms to that Right 
 and Claim (that he is one that truly hath fuch right.9 
 For the 'verfon is juftified by the juitifying of his 
 Caufe : I fuppofe none of this will be denied. 
 
 2. And as to the Name; 1. The definition will 
 prove it apt : That which is Righteous, denomina-. 
 teth the fubjed: accordingly. Every Caufe in 
 Judgment is Righteous or Unrighteous : And the 
 Perion is Righteous fo far as his Caufe is fo : If it 
 
 be 
 
( n 
 
 be (aid againft a Believer, that [he hath no right to 
 Chrift, and Glory] his* Right is his Righteoufnefs- as 
 againft this Charge : This Right is no natural be- 
 ing at all, but a Moral Relation, called Duenefs. Yet 
 this is his J ufiifying Righteoufnefs. But the f undo* 
 went urn of that Right is quid abfohtum. 
 
 It is an abfurd contradiction to fay that a man 
 hath any Righteoufnefs that doth not fo far conftitme 
 iphteous ; as it is to fay that a man hath Learn- 
 ing, Wit, Honefty, Goodnefs, which do not fo far 
 make him Learned, Wife, Honeft or Good : Or 
 the Paper hath whitenefs that maketh it not white. 
 
 3«, But we ever diftinguilh between Total Righ- 
 teoufnefs and Partial, in tantum or fecundum quid: 
 And between that Righteoufnefs in tantum which 
 Salvation is laid on, and that which is of [mall con- 
 cern : And alfo between Chrifis part and mans. 
 And fo we ftill fay, i. That Chrifis part needeth 
 no fupplement from ours $ nor do we perform the 
 leaft that belongs to him. 2. But his own Law, 
 Will and Covenant, hath laid anecejjary part on us. 
 3. That by this we are no further juftined than in 
 tawk'nty as it is a Righteoufnefs of ours ; that is^ 
 Faith in it felf, as fuch, juftifieth us only againft 
 the falfe Charge of Infidelity 5 Repentance only 
 againft the faife Charge of Impenitency 5 HolineS 
 and Sincerity againft the falfe Charge of unholi- 
 nefs and hypocrifie, &c. But, as the Condition of the 
 Covenant , they prove our right to Chrifi and Life : 
 
 And fo as the Donation in the Gofpel is the Titulm 
 feu fundamentum juris \ fo Faith and Repentance are 
 the Conditio titttli. 
 
 There is a Partial Righteoufnefs which every 
 wicked man may have, which entitleth no one to 
 Salvation. The Devil himfelf may be falfly ac- 
 cyfed, and be juftifiable againft that accufation : 
 
 But 
 
( 5* ) 
 
 But the tenor of Gods Covenant maketh this in 
 queftion to be a Righteoufnefs on which Salvation 
 lieth. 
 
 Yet we fay that nothing of ours, or in us, is a 
 Righteoufnefs that would do any thing to our Sal- 
 vation, without the Righteoufnefs of Chrift. 
 
 Obj- This is like the Papifts, who fay y That Chrift 
 merited to make our actions meritorious : So you fay, 
 That Chrifts Righteoufnefs purchafed a perfonal Evan- 
 gelical Righteoufnefs for m, by which we are juftified. 
 
 Anf Yes: by which we are juftified, i . Againft 
 the Charge of Infidelity , lmptnitency\ and Infince- 
 rity, and final Vngodlinefs : And 2. By which our 
 title to Chrift and his Righteoufnefs, and purchafed be- 
 nefits muft be juftified, as by the Condition of the 
 free gift. And to deny this, is to deny or fubvert 
 the whole Gofpel. As to the talk of Popifh Me- 
 rits, I will not be fo vain as to divert on that oc- 
 cafion. He is no true Chriftian that really denieth 
 that Chrifts Righteoufnefs hath procured a perfo- 
 nal Righteoufnefs in and of us, confifting in our 
 conformity to the Conditional Mode of the Pro- 
 mife of Chrift and Life. We may differ in words, 
 while we mean the fame thing : But as for him that 
 denieth the things I know that he can be no better 
 than prophane. 
 
 Righteoufnefs is denominated as related, i. To 
 the Precept and Condition of the Law of Innocency : fo 
 the erroneous fay, We are fo righteous by Chrifts 
 Righteoufnefs imputed : And the orthodox fay, We 
 have no fuch Righteoufnefs. 
 
 2. As related to the bare Precept of the Law 
 of Chrift fince the Fall ; which requiring perfe- 
 ction, (that is, making it a duty) we have no fuch 
 Righteoufnefs, and therefore daily ask for par- 
 don. 
 
 3- To 
 
(57) 
 
 3- To the Tenor or Mode of the Promifingandpe^ 
 nal part of the Law of Chrift * which giveth pardon 
 and Life on Condition of penitent believing accep- 
 tance and confent ; and cofitinueth it on Condition 
 alfb of fncere obedience to Chrift our Redeemer, 
 and God in him : and fo we (hall be judged, and 
 either jnfiified or damned, as we have or have not 
 this perfonal Righteoufnefs : Chrift in Judgment is 
 not to try his own part, but oms; He that is not 
 thus juftified (hall be damned. 
 
 And as to the Libertine or Antinomian errour 
 ( that this performing of the Condition of the Pro- 
 mife is no right eoufnefs, but only Chrifis imputed is 
 Right eoufnefs, becaufe it anfwereth not the perfed 
 Precept, though it anfwer the impofed Condition of 
 the Promife, and that it is not to be called Righte* 
 onfnefs, nor we fo far as is aforefaid to be juftified by 
 it 5 I appeal to Scripture and the reafon of the 
 thing. 
 
 The Words Juft^ Juftice, Righteous and Rightt- 
 teoufnefs, Juftifie and Juftification, being viewed in 
 the Concordance, and examined will lhew you, 
 that God fn Scripture many fcore or hundred 
 times giveth fuch Names to our Perfonal Qualities 
 and Atts : And what is that man that dare deny 
 this conftam language of the Scripture ? Doth he 
 take Gods Word for his rule ; or will he fhame 
 himfelf by faying that in all thefe God fpeaketh 
 unfitly, and that he can mend his Language? See 
 but Gen* 6. 9. Prov. 17. 15, 26. & 20. 7. & 24. 
 16. lfa. 26. 7. Ezek- 18. 5,9. Mat. l. 19. & 13. 
 49. Luk. 2. 25. & 20. 20. & 23. 50. Aft. io. 22. 
 Rom. 2.13. Jam. 5.6. 2 Pet 2.7. Exo. 13.7. 
 Ben. 25. I. Jer.$. 11. Mat. 12. 37. Luk. 18. 14, 
 I Cor- 6. II. Jam. 2. 21, 24,25, Rom. 3. 26. Ezek. 
 32* I3» &C. £«j^48, 18. />/*/. 35, 24. Bph. 4. 24. 
 
 2 Cor. 
 
V. 5° ) 
 
 2 Cor. g. 9. Mai. 6.33. & 5. 20. Ezekz 3* 20. I Sam. 
 26. 23. I Pet. 3. 14. Gal. 3. 6. Rom. 4-5,9, 22. 
 Jam. 2. 23. Gal. 3. 6. Mat. 5. 20, Gen. 15 . <5. 
 i?ei/.ip.8. 1 Job. 2. 19. &3.7,io. 2?a. 2. 5,21. 
 & 3. 13. 1 i^ff. 2. 24. J^. 3. 18. P/e£. 1.9. &7. 
 2. & 11.33. &12. II. 2 7tf».2.22. &4. 8 a 1 Ii/», 
 6. 11. Phil. I. II P>fe. 5. 9- &6. 14- I Cor. 15. 
 34. 2 Cor. 6. 7, 14. & 9. IO. Rom. 6. 13, l6 5 18, 
 
 19, 20. & 8 4, 10. & 10. 5,6, 10. & 14. 17. ^#. 
 10. 35. & ^3- 10. Z,*^ I. 75. Mat. 5.6. & 21. 
 32. Zepb.2. 3. Dan. 12.3. & 4. 27. £«£. 1 8. 20. 
 & 33. 12. //*. I. 27. &5. 23. &2<5. 9, 10. &32. 
 
 17. & 64. 5. & 61. 3. Prov. 10 2. &ii.4,'5,tf, 
 18,19, fri2. 28 &13.6. &15. 9. &21.21. 
 P/*/. 106. 3. JDft*. 6. 25. P/*/. 1 1. 7. & 15. 2. & 
 23.3. Mat. 10,41- Rom. 5. 7. 2 Pa. 2.8. Jam. 5; 
 16. I jT/tfz. 1.9. Rev. 21. 12. 1 Per. 3. 12. & 4. 18. 
 ife£. II. 4. 2 Zw. 4. 8. Rom. 2. 5, 6. &C, £/*£. I. 
 6. Mar. 2. 17. 3/^r. 25. 37, 46. & I 3. 43. Mai. 
 3. 18. Hah. I. 4, 13. ^/tfor 2.6. Ifa. 3. 10. & 57. 
 
 1. & 60. 21. Eccl. 8. 14. Pro?/. 24. 24, & 15. 29, 
 28, 19. 6. & 14 32. & 12. 26. Pfal. 146. 8. & 1. 
 5,6. & 5. 12. &32. 11. 8c 33. I. &34- I5>I7, 
 19,21. &58.II. & 97.11,12. Num. 23.10. Gen. 
 
 18. 23, 24, 25-, 26, 28. & 7. I. Mat. 6. 14, 15. & 
 18. 35. Mar. 1 1. 25, 26. . £/*£. 6. 37. I Job. I. 9. 
 Jkfor. 4 12. Act. 26. 18. Mar. I. 4. & 16. 16. I#. 
 24.47. Att.1.3%. & 10. 43. 2 Cor. 7. 10. P/e£. 
 5. 9 ifow. IO, 9, 13. -4#. 16. 31. & 11. 14, 2, 21. 
 y^f. 10. 22. Prov. 28. 18. £pfe, 2. 8. I Cor. 1 5. 2. 
 Rom.%. 24. 7er.4. 14. I Pa. 3. 21. Jam. I. 21. & 
 
 2. 14. & 5'. 20, 3W. 23. I Cor. I. 21. & 7. 16. 
 I 7*w. 4. 16. .ytfff. 2.40. fo'tt. 22. 14. Pfal. 37. 40. 
 Gen. 22. 16. & 26. 5. I jfotf. II. 34. Luk. 19. 17. 
 jfofe. 16. 27. Luk. 13. 3, 5. Job. I. .II, 12. & 3. 
 16, 18, 19, I Tim. 4. 8. /fc&. 4. I. i?ei/. 20. 12, 13. 
 
 iPeu 
 
C 59) 
 I Pet. I. 17. Bed 12. 14. Rom. 14. 10. 2 Cor. jr> 
 IO. 
 
 I fet light by their Judgment, that fet light by 
 all thefe plain Words of God, and can diftort 
 them to their humane or felf-chofen opinions. 
 
 I had thought here to have ended, but fince the 
 writing of this, Objectors have railed fome new 
 jmade Controverfies. 
 
 Qll. 39. Whether the Acceptation of Chrifis Righ- 
 teoufnefs be the Imputation of it I 
 
 Anf. Language is fo ambiguous, and fome men 
 do fo (unskilfully) abufe it to vain Controver- 
 fie, as if they had been hired to ferve the defign 
 of our late Bruitift s, who make Reafon and Speech 
 to be our Mifery, proving man more unhappy than 
 the beafts. 1. Either you mean [ the Imputation 
 of it to Chrift,'] or [to us*'} 2. And that either 
 to fain man in general, or to this or that individual 
 Perfon in particular. 
 
 1. To Accept and to Impute are not Words of 
 the fame fence. But when Chrift had performed 
 all that he had undertaken, as the Condition of his 
 Mediatorial Covenant, or the Law of Mediation 
 impofed on him, it was at once both accepted to 
 the ends of that Covenant and his performance* 
 and alio imputed to him, that is, He was truly reckon- 
 ed to have fulfilled all Righteoufnefs. 
 
 2. Fain man was thenreckpned to be (as to price 
 and merit) Redeemed, God fo far pardoning them y 
 or not imputing their fin to them, as to make them a 
 general Pardon on Condition of a believing due 
 3cceptance 5 & committing to his Minifters the Word 
 of Reconciliation, befeeching them in Chrifts 
 ftead to be perfonally and actually reconciled to 
 God, 2 Cor. 5, ig y 20. 
 
 . 3- Chrifis 
 
(6o ) 
 
 3- Chrifts Righteoufnefs was thus accepted of 
 God as loon as performed : but it was not then as 
 fo performed imputed to any fingular Perfon, to his 
 per fond attual J vilification. For it Was accepted be- 
 fore we were born, or believed : But it, was not fo 
 imputed to our actual J unification before we were 
 born or believed.* 
 
 Righteoufnefs is imputed to us, if we believe, Rom. 
 4. 24. And Faith is imputed to us for Righteoufnefs : 
 And he that believeth not is condemned already, and 
 under the curfe, when yet Chrifts Rk hteoufnefs was 
 accepted long before : If they fay that there is a 
 new Acceptation of it for every Sinner jufi when he 
 believeth, and that it is this that they mean \\ an- 
 
 fwer, that as long as men take liberty to make 
 new phrafes about fupernatural myfteries, which 
 are not in Scripture., and to ufe thefe to the form- 
 ing of new Creeds or Articles of Faith, they will 
 be fo long in acquainting the World with their 
 meaning, that we ihall never come to an end of 
 Controverfies, nor to the true underftanding of 
 one another .• for few fuch men underftand them- 
 felves ; but when they confound the matter and 
 the readers with their new ambiguous phrafes, 
 they cry out againft thofe that would fearch out 
 their meaning, as if they did but Cavil with their 
 Words, and difiinttion and underftanding were the 
 way of Confufon and not theirs. 
 
 We grant that the Juftification of every Belie- 
 ver is a new Effett of Chrifts Righteoufnefs : And 
 if they will call this a new Acceptation by God of 
 Chrifts Righteoufnefs, or ufe any other new made 
 unmeet or gibberifli Words, if they will but ex- 
 pound them as they go, we fliall the better bear 
 them. 
 
 Qu, 40. 
 
(yt ) 
 
 ^ __i u___ L — i- ,«■ ' ' '■■ — -— ~T- 
 
 Qu. 40. Whether it follow that Chrifis Offerings 
 ( or Pa (five Obedience ) did not merit Eternal Life at 
 ail for us, becaufe it was only Active Obedience which 
 the Law of Innocency fo rewarded \^Do this and livej 
 not [Suffer and live ? ] 
 
 Jmf. t. Their foundation- err our animateth the 
 affirmative. They falfly think that it is that Law of 
 Innocency which juftifieth us, which doth chrfe and 
 condemn us, and not juftifie us at all ; but it is the 
 Gofpel,or Law of Faith and Grace that juftifieth us. 
 
 2. The Merit of Chrifis Right eon fnefs is t$be 
 reckoned principally as juftifying us, according to 
 the tenor of the Law or (Covenant made only to tftm as 
 Mediator : That Covenant laid on ChvlR fitch duty 
 as was made the Condition of the Tromife, and made 
 him a fpecial Promife upon that Condition or Duty.: 
 He performed the latter for the former. The mac : 
 ter of his undertaken Condition or Duly was 
 threefold, r. To fulfil the Law of Innocency ; 
 2. And the Law of Mofes ; 3. And divers Media- 
 torial ads proper to himfelf •, (as to farisfie Juftice 
 by his fufferings, conquer Satan and Death, work 
 his Miracles, (freC) To perform this whole Condition of 
 his Covenant^ was to merit of God-Man Juftifica- 
 tionand Salvation : The pan of this was but pan 
 of his Merit fnaterialiy confidered, j^ftifying him- 
 Self againft any charge from that Law which he 
 
 fulfilled : But his Mediatorial Acbs^ and fo his Suf- 
 ferings were another part, by which he was juftified, 
 and merited Righteoiuheis and Life for us : And 
 therefore the Obje&ion faliiy iuppofeth that it is 
 only Adams Law that juftified Chriii, and accord- 
 ing to which he merited for m^ whereas it was the 
 \itorial Cove?tant or Law which made his Suf- 
 g part of the Condition of the Pramile made to 
 him for himfelfand us. F His 
 
His own Glory was merited by death on theCrofs, 
 Phil.2.J$>9. Therefore alfo ours. By his blood he en- 
 tered into the Holieft, having obtained eternal Redemp- 
 tion for us. His blood not only purgeth our Consciences 
 from dead works , toferve the living God, but for this 
 oaufe he is the Mediator of the New Tejl anient, that by 
 means of death, for the redemption of the tranfgreffions 
 under the fir ft Teftament, they which are called might 
 receive the Premife of Eternal Inheritance, Heb. 12. 
 14, 15. Heb. 10. IO, 1 4. By one offering he hath per- 
 fected Jor ever them that are fanttified. He hath re- 
 conciled us in the body ofhisflefh through death, to prc- 
 fent us holy, and unblameable^ and unreprovable in his 
 jfi^ht. Col. I. 22. To eat Chrifts fle(h, and drinks his 
 blood, is to believe his Sacrifice, which yet is that 
 which hath the Promife of Life. 
 
 Indeed the reafon of this Obje&ion would deny 
 alfo Chrifts A&ive Obedience to merit our Salva- 
 tion : For by the Law of Innocency Chrift merited 
 for none but himfelf: For that Law promifeth 
 Life to none but them that perfonally obey, and ne- 
 ver mentioned obeying by another, nor knows any 
 Vtcarinm ant obediewU aut poena. It isonlyGods 
 Covenant with the Mediator as fuch, that gave 
 him right to make us righteous, to pardon and to 
 ' faveus : And that Covenant giveth it (as is (aid) 
 on the whole Condition. It is true, that Life is 
 oft efpecially afcribed to Chrifts Refurre&ion and 
 Life, and deliverance from guilt to his Death 
 But that is not becaufe his Death is no part of thei 
 Meritorious Caufe of our Life, or Holinefs and; 
 ' Glory, nor his Life a Meritorious Caufe of our 
 Pardon by fulfilling all Righteoufnefs •, but becaufe 
 Guilt was it.that was to be expiated by his Death ! 
 as a Sacrifice, and fo it did but purchafe by plea*' 
 „ fing God, the gift of our life : But his Refurretfion) 
 
 and 
 
and heavenly Interceffion did more than purchafe, 
 even further communicate and perfed our Life. 
 Chrifts Death was in order of Nature firft fatif- 
 fa&ory for fin, and then meritorious of Life ; and 
 his perfect Active Obedience was firft and direct- 
 ly meritorious both of Pardon and Glory. 
 
 I pafs by the Controverfie which Mr. Gataker 
 moft infifteth on, Whether to deliver from Death, 
 and to give Life, be not all one ? And whether 
 according to the Law of Innocency, he that had no 
 fin or guilt of Commiflion or Omiifion, had not 
 right to the Life there given ? 
 
 Qu. 41. Whether Chrifts being the End of the Law 
 for Righteoufnefs^doth fignife that he fo fulfilled Adams 
 Law in onrftead, as that it juftifieth us by Fac hoc 
 & vives. 
 
 Anf 1. The affirmers quite miftake Mofes and 
 Paul, in thinking that it is the Law of Innocency, 
 which the words cited by Paul defcribe ; when 
 indeed it was Mofes Law of Works, which had Sa- 
 crifices and Promifes of Pardon, which the other 
 had not (of which before.) 2. Chrift is there faid 
 to be the End of all the Law as to its (hadows, 
 types, and conjunct Promifes. The Law was given by 
 Mofes, but Grace and Truth ( that is, the things 
 promifed and typified) cam by Jefus chrift. The 
 confounding of thefe Laws confoundeth many in 
 thefe Controverfies. 
 
 I Qu. 42. Whether the fufferings of * Chrift merit our 
 freedom from nothing but what he fujfered i* our 
 ftead? 
 
 Qu. 43. And whether hence it follow that his Of- 
 ferings merit not our deliverance from death fpiritual 
 agid habitual^ or aRml pravity, becaufe Chrift fujfered 
 fkemnot? f 2 Anf 
 
) 
 
 Anf, Toihe^d. The affirmation of the firft is 
 a corrupting addition to the Word of God. i. He » 
 filtered not paay temptations, which yet by the 
 fufferings we are freed from. 2. He 
 fl-ife/ many relative evils, as bad Parents, 
 
 bad Teachers, a bad Wife, and all the attendant ' 
 croiles in baying and kiting, crofles from bad Te- 
 nants, or Landlords, arc. which the merit of his 
 filtering' delivered! many/rom. 3. He fuffered 
 i nt of an accufing Conscience. 4. Nor 
 Godshatrecfqrdifpleafure. 5. Nor the many mi- 
 feries whichiin in its own nature bringeth to the 
 So|il (as painful cares, fears,fru{Erations,deceits,(^c:.) 
 <5. K ...pticn in the grave. 7. Nor the final 
 
 Sentence {Go ye cur fed trap ever lafting fax ^ 8. Nor 
 the proper Execution of that Sentence. 
 
 Yet he delivereth fome Believers from all thefe, 
 and all from ibme, by the merits of his fufferings* 
 For it was not they/*/* fame punifhmem that w f asdue 
 to all Believers that he fuffered, but that which 
 was fit to make hhn a meet Sacrifice, which was 
 the t ant undent lei d^mvdens^ confideratis con fide- 
 ran. 
 
 Ad 43. The affirmative Tubverteth our Faith. 
 Chrifts Death merited the full pardon of all par- 
 doned (in : But the pardon of fin is the pardon of 
 the deferved punilhment of fin (and of the fin as 
 related to that puniflhment.) But certainly the pri- 
 vation of Gods iliuLriinatingjfandifying Spirit, and 
 its helps and fruits, is a great part of the puniihmenc 
 of fin, i^/. 81. II, 12. Rom. I. 28. 2 Thef 2. 10,12. 
 To be given up to mens own counfels, wills, lulls, 
 vile affe&ions, to a reprobate mind 5 to have eyes 
 and fee not, hard hearts to believe lies, &c. Sin is 
 no farther pardonccj ['than this puniihment is by 
 landtifying grace \ d, and removed 
 
 The 
 
( & 
 
 The Scripture doth not afcribe to Chrifts Sacri- 
 fice, fome part only of our pardon of TitT bufthe 
 whole, Rev. j. 5. He wafihed us from oar fins in 
 his blood; and fo he is the propitiation for 
 them, 1 John 2. 2 . & 4. 3 • Be made purgation of 
 them on the Crpfs, Heb. 1. 4. He died Kfc them, 
 and gave himfelf for them, 1 Cor. 15.9. $41. 1. 4. 
 1 Pa. 3.18. //<?£. 10.12. & p.2&. ife 3: s 5. Whom 
 God hath fet forth to be a propitiation through 
 Faith in his bipod, for the reriiiffion of fins that are 
 paft, Atts 22. 16. & 13.3^^. And the poena 
 damni is part of the punifhment to be foi*givei> : 
 Therefore, Rom. 4. 7. Blejfek 'are they nv jijes 
 
 are forgiven 7 &c. But no nian is blefled riiat is mr 
 holy, and feparated from Qod : As we all finned 
 and came fhort of the Glqry : pf God, and fpiritusl 
 £>eath is by the obje&er confeffed to be part of 
 our puniflbmje.nt iip pardon' Contained) therwinijrioa 
 cfthatpunilhment. 
 
 And it is fajfly fuppofed that Chn h is 
 
 not fecondarily meritorious of more / .W, 
 
 even of all that his A&ive Obedience meriteth s 
 of which before. 
 
 Pardon is, i. Injure^ a ' Remiffionbf me Obli- 
 gation to punifhment ; giving us Jiu Impumtatis 5 
 and this giv.eth us Right to all that §race and blef- 
 fednefs, which by (in we loft a Rip 
 
 2. Declarative by Sentence, vyhicli us a 
 
 jits jiidtcatHm. 
 
 3. Executive, which adlually free:h the 
 pawa damni & jenfits. And lb Saiiccinca^ion is a 
 part of Executive Pardon; s it giyetli what 
 for (in we -were penally deprived of this is all 
 pjain and fure. 
 
 r 3' Qh. 
 
( 66 ) 
 
 Qll. 44. Seeing we our felves bear that part of the 
 Curfe which tieth in Death fpiritual^ doth it follow that 
 Chrifts Sufferings were not to free us from it, when we 
 bore it y and not he? 
 
 jinf It is not denied that part of the punifli- 
 menc of finis born by the Elect themfelves,( which 
 the former Objecters deny :) And therefore that 
 frardon is not abfolutely perfect at firft : Death 
 and Divine denials of the Spirit and Grace, are 
 fuch penalties- And Chrift died not (nor obeyed) 
 to fave us from that which we are not to be faved 
 from, but was excepted from Pardon. But the 
 Objecter can never prove that the Merit of Chrifts 
 Sufferings (though he fufiered not fpiritual death, 
 or privation of Gods Image ) doth not free us, 
 1 . From fo much of fpiritual death or pravity as 
 we are freed from : 2. And from the duration of 
 it for ever : Or elfe it merited not one half our 
 pardon. To be wafhed from our fins in his blood, 
 can be no left than to be freed from the guilt 
 which is the obligation to punifhment firft, and 
 confequently from the puniihmenC it felf. 
 
 Qu, 45. Is this the reason of our deliverance from 
 the Law, and being dead to it y becaufe we fnffered ever- 
 iafiing Hell fire equivalently in Chrifts fufferings. 
 
 Anf: When men once depart from the Scrip- 
 ture, their corrupt additions hardly keep bounds. 
 
 x. It's well that this Obje&er implieth, that it 
 was not the Idem, but the ^£quivakns that Chrift 
 fuffered, as to our debt. 
 
 * 2. That which ihade Chrifts Sacrifice to be 
 equivalent to our endlels damnation 9 was not that it 
 
 \yk$ ^S great a proportion of fufferirig { poena fenfus 
 
 W dami) as all ours 'together would have been 1 
 
 But 
 
(6 7 ) 
 
 But becaufe the dignity and perfe&ion of the per- 
 fon made it an apt means for God that would par- 
 don us, to accept as a Sacrifice, and fo as fit a 
 means to the ends of Government, as our damna- 
 tion would have been (and fitter. ) This is the 
 equivalency. 
 
 3. We fuffered not damnation at all in Chrift 5 
 nor doth God or his Law fake or reckon us to 
 have done fo ; but only to receive the pardon and 
 other benefits freely given us, which he in the 
 perfon of a Mediator, and not in our per/on me- 
 rited. 
 
 4. We are dead tothMLaw, both as a Covenant 
 of Perfection, and as the Law of Mofes to the 
 Jews, becaufe Chrift nailed the latter to his Oofs, 
 or did abrogate it as fuch to the Jews, and to thofe 
 Gentiles that needed to be Profelytes ; and the 
 former ceafed by the Fall and Promife 5 (But it is 
 the Jewifh Law that Paul fpeaketh of ) And alfo 
 in our believing acceptance of this liberation, and of 
 the Law of Chrift. 
 
 Qy. 46. Is it true that Chrifis Attive Obedience 
 only merit eth Heaven for us ; and therefore it only we- 
 riteth the Spirit or Holinefs which is but Heaven 
 begun i 
 
 Anf. Both are falfe : His Active and Paflive 
 Righteoufnefs merit Pardon, Holinefs and Glory. 
 And their proof from [Fac hoc & vives*] is upon 
 a great miftake, and no proof. 
 
 Qu. 47. Is it true-, that becaufe Regeneration is the 
 beginning of Hfavcn, and Chrifis Obedience imputed 
 giveth a right to the whole y therefore it giveth a right 
 to the beginnings and therefore Repentance which foU 
 loweth Jufiification can be no Condition of it? 
 
 F 4 M* 
 
( 63 ) 
 
 [, It is a fancy (pun by a a miftaken mind, to 
 oppofe the plain. Vv r ord of God. 
 
 i. If it would hold, it would exclude Faith as 
 well as Kcpr.tance, from being a Condition or An-, 
 tecedent.to Juflification, contrary to the Gofpel \ 
 For Faith is as much a grace of the Spirit as Re- 
 pentance- If. j And it is not true that impenitent In- 
 fideka^jpftified, though they may be predefti- 
 H4te to.De^iTrft called, and then juftified, and then 
 glorified, Rom. 8. 30. 
 
 . That which goeth before Pardon f and that 
 as a Condition ) goeth before Juflification : But 
 
 stance goeth before Pardon, Atts 5, 31. Luke 
 3. 3. ASs 2.38, & 3. 19. &8. 22. 
 
 : 3 1.$. /:%<4- 12. But of this I have given 
 £$ge %ivpt elfewhere. • . 
 , 3. All the gracqof tne Spirit is a preparation 
 for Heaven jBui: that eminent gift of the Spirit, 
 >vhich in Scripture is called the Seat $ Eamefi, and 
 fin!: Fruit* is pronged ijpon repenting m&believwg, 
 arid therefore followed! them, and is, 1. The Habit 
 of Divine Love, which is the New Nature, and 
 more change £r ft feed of grace: 2. And the Spi- 
 rit related to us as an in-dvveliing,pofIefling Agent 
 of Chrift to fanctifieus to the end. 3. And in thofe 
 times to many, the extraordinary gifts of Mi- 
 racles, Tongues,G ! T. 
 
 1. Faith ajid Repentance went before Baptifm 
 in the Adult, even as a Condition of it and its be- 
 nefits, Markjl.q. Acts 13. 34. & 1 9. 4. Matt. 3. II. 
 Jdm I. 26. Markl6. 1(5. John 4. I. Atts 2. 38, 41. 
 8t$. 12, 13,36,37,38. & 9. 18. & 22. 16. But 
 that gift :of the Spirit which is called the Earmft, 
 Scaifindfirft Frxitjvas either given in,or after Bap- 
 tifm ordinarily ( though to Cornelius before) but 
 not before faith and Repentance. It is called there- 
 fore, 
 
( 6 9 ) 
 
 fore^ £ Baptising with the Holy Ghofc. J See Mat., 
 
 3. it. Atts 1. 5, & 2. 33. 38, & 8. 15. 17, & ip.2. 
 jSo/«. y. 5. Tit. 3. 5 
 
 2. And the Spirit is faid to be promifed and 
 given to believers, after faith, and becaufe they 
 were adopted fons : Eph. 1. 13. /Voz>. 1-23. is*/. 
 
 4. 6.& 3.14. -Rd/»w 8. 15,16. 30. 2 Cor. 1. 22. & 
 
 5. 5. Therefore pur Divines commonly put fow- 
 non as giving the firft ads of 'Faith arid Repentance 
 before 1 Santtific,athn y zs Rom. $.30. doth before 
 Juftift<;ation and Glorification, And yet Faith and 
 Repentance are gifts of the Spirit too, and fo are ma- 
 ny commoner gifts in unian&ified men: But as 
 the daylight is teen before the Suo~riiing, and as 
 Satan is not faid to poflefs all that he tempteth ; 
 So force gifts of the Spirit, and fome motions and 
 operations of it, go before the proper giving of the 
 Spirit itfelf, and his poffeiling qs. 
 
 3. It is no abfurdity, biit the wife order of God, 
 that one gift of the Spirit (ball be antecedent to 
 another, and the reception and exercife of it by 
 us, be a condition of that other. For God will 
 morally induce us to our duty by fuitable 
 motives. He that denieth this fubverteth the 
 Gofpel. 
 
 4. 1 have elCewhere^at large proved the falfhood 
 of this Do&rine^that Impenitept Infidels are jufti- 
 ified by the imputation ©f Chrifts Jlighteoufnefs. It 
 is enough that Clinics righteoufneis is reputed by 
 God to be the meritorious caufe of all our grace 
 even of iaftification before we are juftified. 
 
 Qu. 48. How can faith or repentance entitle us to 
 thatrighteoufnefs ofChrifi which mafi firft give m a 
 right to themselves and all Grace} 
 
 Anf. u Faitb and Repentance give us not a Ti- 
 tle 
 
( 70 ) 
 
 tie in ftri&fence,but theCovenant orPromife ; that 
 is, the Gofpel Donation is our Title, and Faith and 
 Repentance are but Conditions of our Title, which 
 on feveral accounts make us morally capable^e- 
 cei vers of Right. 
 
 2. Chrifts Righteoufnefs did merit all grace of 
 God, before it juftifieth us, * and we are reputed 
 righteous by it. It is a great error to fay that we 
 muft be reputed righteous by Chrifts Righteouf- 
 nefs given and imputed to us to that ufe , before 
 we can have any fruits of the merits of his righte- 
 oufnefs. Even the outward call of the Gofpel is a 
 fruit of it. 
 
 Qu. 49. Is it true that we muft be praBical Ami- 
 nomians nnlefs we hold that only Chrifts active righte- 
 oufnefs merited grace and glory for us? 
 
 Qu. 50. Is this proved by Rom. 7. 4. 
 
 Anf 1. Some mens words are ufed to hide the 
 fenfe, and not to open it. What is the meaning of 
 
 Fr attic al Antinomianifm ? Is it tO be the Oppofers of 
 
 all Gods Laws ? or only fome and which ? And 
 doth he not mean that the judgment muft be nrft 
 agaioft them. 
 
 How far are we under the Law 3 and how far 
 not? 1. The Law oflnnocency as a Covenant re- 
 quiring perfeft, perfonal obedience as the necefla- 
 ry condition of life, we are not under. It ceafed by 
 the firft fin, ctffante fubditi capacitate : We muft not 
 fuppofe that (iod faith to allfinners : ToHJhall be 
 faved if yon be not finners. Conditionepr&tqritaLex 
 tranflt in fententiam. 
 
 2. We are not under the Law of Mofes as fiich; 
 even that which.was written in ftoneis done away, 
 
 2 Cor. 3 7, &C ; j 
 
 IfthisbeAntinomianifmJ am anAntinomianthat 
 1 written fomuch againftthem. 3. We 
 
( 7* ) 
 
 3. We are only under the Law of Chrift, into 
 whofe hand all power is given : And that is 
 i. The Law of reprieved and redeemed nature: 
 2. All his fupernatural revelation, and fo much of 
 Mofes Law as he hath aflumed. If the objeder 
 think that we are under any other, fo do not I, ex- 
 cept the fubordinate Laws of men. 
 
 2. That Law of Grace which we have, and 
 that freedom from the Law of Works, are me- 
 rited both by Chrifts Active and Paffive righteouf- 
 ne(s. 
 " ■■-■ n* ' ■» > ■ ■ ■■■ » »■ i n . » ■■■. ■ ■ ' — •«-« 
 
 -dd. Qxi.io.Rom.'j.^. hath no fuch thing, but 
 only that Chrift hath delivered men from the bon- 
 dage of the Law of works which did neither juftily 
 nor fan&ify, and hath fubjeded and engrafted us 
 junto himfelf, that we might by him be made holy 
 unto God. 
 
 [ Conclufion.~\ 
 
 THe Reader may now perceive what abun- 
 dance of great notional errours fome men 
 have corrupted the Doctrine of Juftification with, 
 by prefumptuous (pinning webs out of their own 
 fancies, raifingone errour out of another, departing 
 from the Word of God. 
 
 I. A radical errour is, that the Law of Inno- 
 cency made to Adam is it that juftifieth us, 
 by itsfac hoc & vives^sfnlfillwg it in Chrift. 
 
 II. Another is that it is that Covenant of 
 perfection which Paul meaneth by the Law 
 of Works, and the fac hoc, &c. And that the Jews 
 Law was fuch as made Inaocency its condition of 
 life, III. That 
 
(72 ) 
 
 III. Thattbefenreof-^^r^Lawwas, [^Dothis 
 
 >h tbyfelf or another, or elfe thou or thy furety flail 
 d\ef] 
 
 IV. That Chrift did obey and fuffer, merit and 
 f$jpisfy, in fo foil and ftria a reprefenting and 1 per- 
 flating every one oftheEledt, as that they did 
 and fuftered it in and by Chrift, in the fence of the 
 Law of Works, or in Gods account ; and that it 
 was no: in the third perfon of a mediator, to com- 
 mi inicajLe the Effects freely as he pleafed by ano- 
 tht :r Covenant. And fo that Gods imputing righte- 
 ou inefs to us, is his accounting us to have done 
 3p d fuftered in Law fenfe what Chrift did. This 
 is the root of all the reft, fubverting the Gofpel 
 itaelf 
 
 V. And fo that God accountcth US to belnnocent, 
 aud never to have finned by Omiflionor Com- 
 rr iiflion from birth to de^th, and to have all that is 
 n 'quired to merit Heaven, becaufe we did it in Chrift 5 
 a nd aifo to have [offered in Chrift for our fins, the 
 
 c urfe threawed to us, and ( as the laft obje&er 
 
 i aith ) eternal damnation equivalently : And fo we 
 I iad fin and no fin : And Chrift muft die and we 
 fniuft pray, for the pardon of that fin, which in Gods 
 account or imputation w r e never had. 
 
 Y L When theText tells us tlm,[Faith is imputed 
 to m[orRighteou[ne[sf\ & that [Righteoufne[s is imput- 
 ed to believers ] that is, [They are accounted righteous 
 according to the juftifying Covenant of Grace, upon thtir 
 believing in Chrift, [or his meritorious Righteou[ne[s and 
 Sacrifice, giving them, by the new Covenant their graci- 
 ous relation, tpGod the Father, Son and Holy Gho[i } 
 \tyth right to further Grace and Glory, they tell US 
 that [ h Faith ] is not meant [ Faith ] but [ Chrift s 
 Jijghteoufne[s, 3 and by C Right eoufne[s imputed tons, 2 
 IS meant [Gods accounting us to have done all that 
 
 Righte* 
 
( 73 > 
 
 Sighteoujnefs by Chrift which he did for us. ] 
 
 Many more fuch humane inventions corrupting, 
 our Faith ( at leaft in notion) too many fight for, as 
 if they were neceflary truths of God. 
 
 Poftfcript. 
 
 
 REader, the Author of the following objections is 
 Mr. Stephen Lob : / had thought not to have 
 named him, till 1 faw but Ye ft er day his Books of Free 
 Grace, which I never before^ heard'of, though it was 
 printed almoft ten year ago : It is fo considerable a con-, 
 futationof Antinomian err ours that 1 commend it to 
 thy reading. 
 
 And being my felf in great pain expelling death, and 
 like to write in thefe Contr over pes no more, that I have 
 once more as a Speculator or Watchman blown the 
 Trumpet to warn men of the danger of the Other Gof- 
 pel that fubverteth the Gofpel of Chrift, I have this 
 Peace of Confcience that the blood of the f educed will 
 not be required at my hands. 
 
 And if that M. $.of Mr. Stone o/New-Eng-' 
 land which Mr. Lob/o praifeth, may by him be yet re- 
 covered, I intreat his endeavour : In which I cannot 
 
 doubt but Mr. Increafe Mather will ajfift him^ tho his 
 name be prefixt among the twelve. 
 
 And I commend tofome honeft Bookfeller to reprint 
 Mr. Thomas Welds Hiftory of the New-England 
 Antinomian Libertinifm, it being out ofprefs. 
 
 And I hereby intreat Mr. William Manning of 
 Suffolk ( if living ) to Trim the excellent Treatife of 
 J uftif cation of his which I have long ago read. And 
 Mr. Samuel Clerk C Author of the Alinot. )to Print 
 
 his 
 
his found freatife ( which J long ago read ) m the f am 
 Subjett. 
 
 And though my own Judgment be for the Imputation 
 ofChrifts Pafive, Attive, and Habitual right eoufnefs y 
 dignified by the Divine as the full andthefole meritori- 
 ous caufe of allGrace andGlory^as making up the conditi- 
 on of his Mediatorial Covenant impofed on him by 
 God$ Tet I intreat the Learned Reader to perufe the 
 Writings of thofe great Divines that are for the Impu- 
 tation of the? affive only ( Urfine, Olevan, Paro- 
 us, Scultetus, Wendeline, Beckman, and the reft, 
 withCzmero* PlacaSUS, and all that party of famous 
 French Divines who all effectually confute the falfe 
 fenfe of Imputation of the Active Righteoufnefs which 
 Mr. Bradfhaw confuteth with many others ( as if we 
 had done it byChri(t % and were our felves the Subjects 
 of it, and arejuftified by that Law that condemneth w.} 
 
 Jan. 20. 1690. 
 
 R. B. 
 
 An 
 
C 7? J 
 
 ilw Anfxver tofome Animadverfions of a 
 Friend j tending to the further expli- 
 cation of fomepaff ages which through 
 brevity were not under flood. 
 
 §. i. jT^IR, Your notes have fo much Judgment 
 ^^ and moderation and fo little, if any 
 ^% thing contrary to what I aflert, that 
 ^^* they require nothing from me , but 
 a repeated explication of that whidh you observed 
 not as before explained : But when it is enough 
 for me to explain my own Words and Do&rine, 
 you put me on another task to feek after the ex- 
 plication of another mans •■> which I am not oblig- 
 ed to on any account, but for your Satisfa&ion. Ic 
 is enough for me to fpeajc true Do&rine in the 
 moft intelligible manner that lean without exa- 
 mining whether other mens expreflions be found 
 or apt, 
 
 §. 2. I begin with your own Notes: And i. I 
 hope that few are fo ignorant ( that meddle in 
 thefc matters) as to doubt of what you fay, that 
 no one term much lefsone Metaphor or fimilitude 
 can adequately exprefs any of the Myfteries of 
 Grace, and no one Metaphor muft be carried too 
 far $ Omne fimile eft mam dijfimile : And all fct to- 
 gether fo far as they are thereto intended muft in- 
 ftrud us. 
 
 §. 3. I know none but the Socinians that think 
 a Mediator and aSponfor inconfiftent; or deny 
 Chrift to be a Sponfor. And methinks your words 
 
 for 
 
( ?& ; 
 
 for their confitlency, import a greater diiference 
 between them than there is. Jj is part of Chrifts 
 Mediation to be a Sponfor : Thefe terms there- 
 fere exprefs no difference but betvyeen the whole 
 and the part. 
 
 But what a Sponfor Chrift is, is all the doubt 
 which I a little opened, and you pafsby. It is not 
 agreed by expofitors what the vyord tyyw* mean- 
 eth in that one only place of Scripture where it is 
 ufed- Very learned expofitors think that as Mo fa 
 was called Gods Mediator or Sponfor- to the people as 
 being his Spokeiman and in his name aflpring 
 them that this was Gods Covenant which he would 
 perform, and returning the peoples anfwer to God, 
 and praying for them but not undertaking for them, 
 and perforating them : ; fo Chrift is here likened to 
 him, and called the Mediator and Sponfor of the new 
 and better Covenant, not as he perfonateth or un- 
 dertaketh for Covenanting Subjects, ' but only as 
 he reprefentethGod the Father to man, and is his 
 Sponfor to us. 
 
 But as Paul faith he is not a Mediator of one, fo 
 I fee no: biit ( though chiefly he be Gods Sponfor 
 to man)yet withal, .he be there called a Sponfor aifo 
 as well as a Mediator for man to God : But all the 
 doubt is what a Sponfor for man he is. 
 
 And firlt we muft enquire what Covenant he is a 
 vforof? No doubt but Gods Covenant with 
 the Mediator as fiich, is prfe % and Gods and the Me- 
 diators Covenant with man folemnized in baptifm 
 is another : And yet no doubt but thefe two have 
 fuch relation as that in fome fort or refped they 
 may be called one. He. that faith they are not two 
 is plainly confuted by the conftitutive defining 
 
 patTS, fhe Divers' Parties y Matte* ', Terms and Ends. 
 
 It was net faid to Chrift, but by Chrift, [ Rr 
 
 and 
 
C 77 ) 
 and believe in Chrift, or be damned. ] Pardon and 
 Salvation are not offered to Chrift to be received 
 by Faith in himfelf. Yet as the Laws of the Land 
 though feveral, are One Inftr amentum Regiminis : So 
 wc call all the Laws of Nature ufually Angularly. 
 The Law of Nature, ( and fo we fay. The Civil 
 LatVy the Canon Law, Gods Law, See. ) Now the 
 queftion is, what Covenant Chrift was the Spon- 
 sor of? i. In his own proper Covenant he did 
 Spondere & pr aft are, to fuffer for us, and to obey 
 for us^ ( in the juft fence in due place explained, ) 
 to rife and afcend for us, to intercede for us, to 
 Teach us, Guide us, give out his Spirit, and to 
 Juftifie and Sanctifie and Glorifie his chofen:. So 
 that it was part of his Undertaking and Performance 
 
 to do all this for us ; and this may well be called his 
 becoming a Sponfor for us, and to be made to us, fi'if- 
 
 dom, Righteoufnefs, Sanftification and Redemption. ' 
 
 In our Covenant with Chrift, he is the Impofer 
 and Stipulator, and we are to Promife for our y&rr, 
 to be done by his promifed help: Bur on Gods 
 part y it is in this that he is the Sponfor, and not in 
 the former , where God the Father is the Promifer 
 to Chrift, and not Chrift to himfelf as a Covenan- 
 ter : So that it is in one Covenant that he proml- 
 feth to God for Man^ and in another that he promi- 
 feth for God to Man : And the queftion is which of 
 thefe Covenants it is that the Apoftle calleth him, 
 the Surety of? If you fay that the Apoftle taketh 
 bofrh here as parts of One, and (o meaneth both ; I. 
 -find no proot of this in the Text : And if it were 
 fo, it is all one; for it were then fpoken of the 
 * whole, but refpedively to what Chrift did in the ttfa 
 which are the parts : Indeed it is efW>tw, and not 
 ^kS»'ji», that is the Covenant .mentioned in the 
 Text : and as Grotins in prafat. ad not as in N. T. 
 
 G hath 
 
(7*) 
 
 hatlrcopioufly (hewed, it is a Divine Difpofal, 
 Law, Impofition,. or Statute containing the terms 
 of Life, that is meant. by cfti^'wi .• And cap. 7. 22. 
 
 as it is faid, yer Jeffs was made a fumy of a better 
 Teftament. And c. 8.6. He hath obtained a more 
 excellent Mmjhy> by how much he is the Mediator of 
 a better Covenant £ which was ftablijhed on better Pro- 
 mfes. 2 It is che fame thing which our Tranflators 
 call a Teftament in one Chapter and a Covenant in 
 the other, and it feems that a Surety and a Medi- 
 ator here do mean the fame thing in Chrift: And 
 the whole context fheweth that it is Gods Pro- 
 inife or Covenant, and Law of Grace made to 
 man that is here meant, and that ChriftsOffice and 
 Undertaking and Performance is prefoppofed. And 
 fo it is the Fathers Sponfor and Mediator to man' 
 that is meant here dire&ly, and mans Sponfor and 
 Mediator towards God by Connotation ; but fo as 
 in other Texts, as Cap. p. 15. that part alfo is di- 
 rectly exprefTed, and Chrifts death made a part of 
 his Mediation. ! 
 
 §4- The Queftion being not then whether 
 Chrift be Mediator, or Sponfor , or the Second A- 
 dam, but what theie words fignifie, that which is 
 to be noted by the Reader is, 1. What it is here- 
 on that we aftert 5 and v^ hether that be enough. 
 1. And what it is that we deny as too much, and 
 falfe. 
 
 § 5. 1. And for the firft I explained it here, 
 and more fully in my Treat, of Juftifying Righte- 
 ciifnefs : And to repeat as oft as any one will call 
 for it that hath not leifure to read it already done 
 is tedious. In (hort [" Chrift in the Common 
 " Nature of man made under the Law of Innocen- 
 "cy, of Mojes and that proper to the Mediator, 
 " did in the undertaken Perfon of a Mediator, Spon- 
 
 k ' for 
 
I 79 ) 
 £ for, interpofing Friend and Saviour, perfe$ly ftl- 
 " fil all thefe, and give up himfelf to {offering as 
 u a Sacrifice for Mans Sin, that by the Merit and 
 "Satisfaction of him that was God and Man, and 
 " Mans undertaking Mediator and Sponfor, doing y 
 * and fullering becaufe we had finned, and defer- 
 " ved fuffering, and that for our fakes, and partly 
 " in our ftead, the ends of God as Governour by 
 " the Law of Innocency, and Mofes might be ob- 
 " tained to his Glory, without our fulfilling of 
 " thofe Laws or Suffering theXleferved Penalty, 
 " and God in confiftency with his Wifdom, Holi- 
 ' r nefs and Juftice, might for thefe Merits and Sa- 
 " tisfa&ion of Chrift give gll things into his Hands 
 "as the Redeemer, even all Power in Heaven 
 " and Earth, and make him Lord of the Dead and 
 " Living, and Head over all things to the Church, 
 "and give him the Keys, and commit all judg- 
 " menu to him ; that by the will of the Father 
 " he might make with fain redeemed Man a Law 
 " and Covenant of Grace, giving thenr Himfelf in 
 " incomprehenlible Union, and with himfelf his 
 " indwelling fan&ifying comforting Spirit of A- 
 " doption, with a ' ovenant Right to Pardon, Ju- 
 " ftification, Adoption and Glory, i^they will pe- 
 "nitently accept it, by a fiducial pra&ical belief: 
 "And calling Sinners, to this Faith and Re- 
 ''pentance, and effectually drawing his Ele£i, 
 r might by this Covenant give them as foon as 
 " they fo believe, an actual right to that impuni- 
 14 ty, Grace and Glory which was antecedently 
 "given conditionally to all. And might finally 
 " perform all this to them. 
 
 In plain and full words, this is that we affert, 
 and the Office which by the Word Sponfor, Medi- 
 ator and Second 'Ad*m we mean, 
 
 G 2 §5-1 
 
§. 5. I have elfe where told you that there are 
 many forts of Sponfors. i. There is one that An- 
 tecedently maketh himfelf a Party in the Covenant 
 and Bond : As when my Friend is bound with me 
 in the fame bond for a Debt or Duty: If the Law 
 to Adam had been fuch as this, took in Chrift alfo 
 into the fame bond, and had meant [One of yon 
 Jhall perfectly obey orfujfer 3 ] Then that Law would 
 have had nothing againft Adam at all, becaufe all 
 was fulfilled by Chrift : And it bound but dif- 
 jun&ively, one or the other. Then thrifts Obe- 
 dience or Suffering would not have been fatisfa- 
 Bio, which is folutio aquivakntis alias indebiti, & 
 folutio recufabilis ; but i^ would have been folum 
 ejufdem & non recufabilis according to the bond. 
 
 2, There is a fubfequent Sponfor that was not 
 before bound, but as a Friend after interpofeth, 
 and offereth ( not in the Perfon of the debtor, 
 but yet in his ftead ) to pay the debt : and this 
 upon fuch terms as to the Debtors deliverance as 
 he thinks «beft ; andfb may take him as Debtor 
 to himfelf, and put various limits, and Condi- 
 tions upon his Difcharge: And fuch a Sponfor 
 is Chrift for Man. Many more diftinctions of 
 Sureties are here confiderable. 
 
 3. But forfie men take a Surety here to be the 
 
 fame Perfona civilis, quamvis non natwralis, with 
 
 the Offender and Debtor ; as if we did Legally, 
 Morally or Civilly that which Chrift did naturally : 
 As indeed an allowed Reprefentative, Servant, 
 or Agent and Attourney is : If I be bound to 
 pay an hundred pound, the Law and Bond meant 
 not that I muft needs do it with my own hands, 
 but if I fend my Servant or Friend with the 
 Money, it is Civilly, Legally and Morally done by 
 Tue, becaufe he was my lawful Inftrument : I did 
 it by him. II. The 
 
c *o 
 
 II. The Do&rine then, which I deny as fub- 
 verting the Chriftian Religion is efpecially thefe 
 three errours following. 
 
 I. That the true meaning of Adams Law or 
 Covenant was to bind him or his furety disjunctive- 
 ly ^ s vit. Thou (halt obey thy felt or another 
 (Chrift ) for thee,or elfe thou (halt die, or Chrift 
 for thee. ] i Gods Word faith no fuch thing. 
 
 2. Then Chrift had been an Antecedent Sponfor. 
 
 3. Yea and a party equally bound. 4.. Then 
 a Saviour and Grace had been by that Law .• 
 which is falfe. 5. Then Adam had been no Sin- 
 fter 5 for it was but He "or Chrift and not He and 
 Chrift that were bound to keep the Law, by this 
 Doctrine. 6. Then no Death had been due to 
 Adam. 7. Then that Law was not broken at all : 
 for it bound but disjunctively, 8. Then the Law 
 condemneth no man. 9. Then our Death and the 
 Curfc of the Earth were injuries, for we kept the 
 Law by Chrift. 10. Then the Law of Innocen- 
 cy is it by which we are juftified (which is falfe. ) 
 11. Then there is no place for pardon. 12. Nor 
 for a new Law to give us pardon upon terms or 
 new Conditions : This is to fubvert the Gofpel. 
 
 Yet this is commonly faid by the adverfaries, 
 that Adam after his fall was juftified by that fame 
 Law, as faying, Do this and Live, becaufe he kept 
 it by 'Chrift, or Chrift in his Name and ftead, fo 
 that it juftifieih Adam : ( which Mr. Wot ton de Re- 
 
 conc. hath at large coufdted. ) If they fay that the 
 fame Law or Covenant commanded Adam to obey 
 perfectly and his fitrety alfo in his Bead conjunctly, 
 and condemned both Adam for Sin and his Sure- 
 ty for the fame, then both muft fuffer as both 
 muft obey = and each beareth his own part. It 
 is a fundamental fiction leading on many other 
 G 3 errours 
 
(82 ) 
 
 .crrours, to fay that the Law oflnnocency as it 
 
 commanded Adam Obedknce^, or as it threatned 
 Death to hirnwzs fulfilled by Chrift for him That 
 Law commanded Adam only Ferfonal perfett perpe- 
 tual Obedience : It mentioned or meant no ficari- 
 us obedient i& ant poena : JDum alius folvit, aliudfolvi- 
 
 tur. Anothers obeying or fuffering was no fulfil- 
 ling of the Law asi/ commanded Adam : The Law 
 commanded} each fubject diftinctly and perfonal- 
 ly : Chrift fulfilled all the Law as it obliged him- 
 felf, and thatjV Adams Redemption who had bro- 
 ken it : But the fame Law as it pbliged Adam was 
 broken by Jdam r and not kept by him or any for 
 him : It is not that Law that gave man a Saviour, 
 but the Mercy of the Offended Lawgiver. To fay 
 the Hoc fac, e ; - viyes, in that Law giveth us right 
 tp Life, and juflifieth us as perfect obeyers, and fo 
 tip Sinners, is to deny the Gofpel 
 
 Many fay indeed that Chrift fatisfied the Law r for 
 iis: but r. That proveth that the Obligation of it 
 on US was not fulfilled: Yot fan sf action is folutio recu- 
 fabtlistantidem, loco fohttionis ejufdem. 2. But it is 
 an improper fpeech to fay that [the Law is fatisfied'} 
 And it meaneth no more but that^ C the end of Go- 
 vernment by that Law is obtained. J And it is pro- 
 perly fai is faction only to the Lawgiver, and not to 
 the Law: For the Law in it's fence admits not of 
 fatisfaftion, (though it hath nothing againft it : ) 
 It is only thefubjetts Obedience that it command- 
 eth, and his death as fatisfaction for fin that it de- 
 manded]. It is the Lawgiver as he is above his own 
 Law and hath power to pardon, that is fatisfied: 
 
 Though as tropically fome fay, that Finis Legis est 
 Lex, fe we will not contend with them that tro- 
 pically fay, Christ fatisfied the Law, while they 
 
 mean but that he fatisfied the Lawgiver in obtain- 
 ing 
 
( %3 ) 
 
 ing the End of the Law. But Chrift perfectly ful- 
 filled the Law as it obliged himfelf, upon his Spon- 
 fion. And that Law juftiried him,but no man eiie. It 
 is only the New Covenant that, juftifieth us. 
 
 II. The fecond Errour to' the fame purpofe, is, 
 that though Chrift and Adam were two Natural 
 Perfons? yet they were One Verfon in a Civil? Legal 
 or Reputative fenfe, in Chrifts obeying and fufter- 
 ing 3 and lb diat what Chrift did and differed in 
 his own Natural Perfonjkie did and fuffered in Adams -j 
 and every Eledfc mans Chil y Legaf, or Reparative 
 Per/on. This is but the, confequent of the former 
 Errour. He may be called our Reprefenter in a li- 
 mited fenfe, in t ant um & ad hoc ( for there is no 
 hope of holding our oppofers to Scripture phrafe :) 
 But fuch a ftrictfull perforating Reprefentition as 
 is here defcribed, denieth the fubitance of the 
 Gofpel- There are indeed feveral Cafes in which 
 one in Law or Civil fenfe doth perfonate another : 
 , When the Law allowed) one to do the thing by 
 another, that thing is morally done by himfelf; e.g. 
 by my Servant, Proxie, Attorney, Agent, in Cafes 
 io allowed by the Law. It is I that pay the debt 
 which my Servant, or_any Vicarim allowed by Law- 
 payeth for me in my name. Chrift did not t 
 pay or (offer in our names as our Legal Perfbn 3 
 but for us and in our (lead as tfnbfequtm Sponfor 
 in the perfori of a Mediator ; fo that it cannot be 
 faid that ive did it Legally by him ; elfe all the fore- 
 nainfid abfurdities would follow 5 and fpecially 
 that Legally we never fimed, and never deferved 
 punifhment, nor need either Pardon, or the Sa- 
 crifice of Chrift for Pardon/ Irs certain that Chrift 
 never finned, but obeyed • perfectly from firft to 
 laft : And if we did this Legally by him, we- finned . 
 not in Law fenfe, that is, not truly at all. When 
 
 G 4 v we 
 
we (hew that it is a palpable contradi&ion to fay, 
 that we were perfectly obedient in and by Chrift, 
 fi-bm birth to death, and yet that Chrift muft fuf- 
 iei for our fins; it's ftrange to fee how fome men 
 latisrie themfelyes with wriggling, or huddling out 
 a few uifignificaat words, unfit to fatisfie any 
 othpr. 
 
 And if Chrifts Habitual Perfe&ion be alfo fo 
 imputed to us, in a Legal fenfe, we were habitually 
 perfect from birth to death* Whence it is that fome 
 after t an equality of fuch Perfection in all Chri- 
 ftians : The consequents I will not trouble you 
 with reciting •, nor ftay to enquire whether alfo 
 his Divine highteciifefs beoursin fuch a Law fenfe/ 
 and fo Man be deified. 
 
 Hither '>-• ft was our Legal Perfon before we 
 rccrt Lorn j or from the time of our being, or from 
 the time of our believing only. i. Before we had a 
 Being we were no finners, nor bound to obey ; 
 and therefore needed not to obey or fuflfer by ano- 
 ther. 2.-. When we were born, we were not in 
 Chrift', and perhaps not Believers till old Age : 
 And fo the Elect mould Legally be juft while they 
 are Infidels, and never fin even in their ftate of 
 * Enmity. 3. If only fince believing we were fo 
 perfonated by Chrift, then his Righteoufnefs is 
 Rot imputed to us for all the time of our unrege- 
 neracy, and then we never finned in Law fenfe af- 
 ter our believing. If they fay that infuffering he 
 reprefemed us as unregenerate, and in his obedience 
 as Believers only, then he' fuffered not for our 
 fins after believing, nor obeyed to merit pardon 
 of our fins before. If they fay that/0 far as we are 
 finntrs^we legally fuffered in him,, and as Believers 
 
 further to' merit glury we obeyed by him, die con- 
 tradiction of this is (hewed before. If we obeyed 
 
 fo 
 
( »5T > 
 
 fo far as to merit glory by the Law of Works* 
 then we never finned : And if we fuffered in him* 
 for all fins of Omiffion and Commiflion, we me- 
 rited glory without any other obedience : For the 
 Law requireth nothing but Innocency as neceflary 
 to life. He that hath no fin, doth perfectly obey. 
 And pardon of all fin of Omiflion and Commifiion, 
 is the pardon of al! punifhment of S t nfe and Lofs, 
 and fo of the lofs of promifed Life. 
 
 Befides that, one that is reputed to have Legal- 
 ly fulfilled the Law, mult be unjuftly corrected 
 by the punifhment of temporal afflictions cr death/ 
 or lofs of the Spirit and Grace, and hath prefent 
 right to the reward of that Covenant, or delive- 
 rance from ail penal evil at led!-, fo that this 
 Doctrine of ftrict Legal perfonating Reprefenta- 
 tion, overthroweth the New Covenant and Law 
 of Chrift, and all his Kingdom of Grace, and all 
 Religion. 
 
 III. The third fundamental Errcur which we 
 deny and oppofe, is, that the Vnion -between Chrift 
 and (the Electa fay feme, or) Betitvewt&y others) 
 is fo near, as that his very per [oval Holinefs, Right e- 
 oufnefs and Sufferings, are in Law fenfe truly our Ho- 
 linefs, Righteoufnefs and Sufferings as toe accidents of 
 ourperfons: As if Chrift and Adam, and every 
 Chrifiian, were one and the fame? fubject of Holi- 
 nefs, Righteoufnefs, Suffering, Merit or Satisfa- 
 ction. Yet they dare not fay that the Union (like 
 the hypoftatical) warranteth fuch a community of 
 Properties or Attributes, as that we may be faid 
 to be Divinely Righteous, perfectly Holy, never 
 to have finned^ to have fatisfied for our felves, to 
 have merited our own Salvation, and many fuch 
 like; as feeing the evil of the confequents, though 
 not of the premifes. 
 
 And 
 
r 86 ) 
 
 And here fometime they. abufe the fimilitude of 
 I a Husband and Wife ; whereas they are diftiacc 
 perfons, and one is not wife, juft or guiltleis, be- 
 caufe the other is fo * nor hath the Wife' any pro- 
 priety fo much as in extrinfick goods.* but by con- 
 trad: in the proportion granted by tfeie Husband. 
 
 Some abufe the iimilitude of a Head and Mem- 
 bers ; whereas Natural Head and Members make 
 one Natural Body ; but fo do not Chrift .and Be- 
 lievers: And a Political Head and Members are 
 diftinift perfons, and one is not guiltlefs, righteous, 
 wife or good, becaufe the other is fo. But of this 
 more before, and elfewhere. Some here abufe 
 die fimilitude of Chrifts being the fccond Adam, 
 which you here (though not to this Errour) inCiii' 
 upon. And then they feign us, i. To have been 
 otherwife in Adam than we were 5 2. And his fio 
 to be otherwife imputed to us than it was ; And 
 3. The iimilitude to extend further than it doth. . 
 
 I. They feign us to have been Perfonally m 
 Adam, whenas we were but feminally in him, and 
 perfonally from him. 2. They feign us to have 
 been in him by a certain Covenant, more than we 
 were by Natural In-exiftehce : And that his (in was 
 arbitrarily by God through that Covenant, imputed 
 to us further than we were guilty of it by any na- 
 tural In-being or derivation : As if God made all 
 men iinners by his arbitrary imputation of that to 
 them, which in their natures they were not really 
 guilty of: And as if our guilt oiAdams fin,were juft 
 of the fame fort as his 3 yea, and our guilt and his 
 guilt were individual accidents of the fame indi- 
 vidual perfons. But this (which Dr. Twiffh oft ccn- 
 futeth in moft of his Books) I have fo largely and 
 lately cleared in my published Difputations of 
 ^/fin, that you fhall excufe me for net red- 
 
 j it here. 3. The 
 
( 87 ) 
 
 ?. The guilt of Adams {jn being ours by Natu- 
 ral Derivation, Cometh to all alike , entirely (accord- 
 ing to the fubjeCts capacity,) and neceffarily, with- 
 out the confent of Parent or Child: Were Adam 
 and all Parents unwilling to communicate it in ge- 
 neration, it would neverthelefs be done : But 
 Chrift being not a Natural, but a contracting vo- 
 luntary Root and Caufe, doth communicate the 
 fruits of his Righteoulrtefs only voluntarily by gift 
 of Contract, at the time, in the manner, and mea- 
 fure,and on the terms that he feeth meet. 
 
 Here it ik obfervable, i. That both Generation 
 and Regeneration have much unfearchable : How 
 Souls generate Souls, and how the Spirit of Chrift 
 communicateth^Srace to Souls, will never here be 
 clearly apprehended, John 3.8. 
 
 2. But it s certain that the Soul of the Parent is 
 not the Soul of the Child, butibme caufe of it$and 
 fo that they are not one ptrfon. 
 
 3. We were nor perfons in Adamt perfon, ei- 
 ther the fame or diftintt. 
 
 4. But Adam caufed us, not as a man maketh a 
 garment, houfe,<^c but as one Candle doth light 
 another, by (bme myfterious communicatiorrof its 
 effence: {bform&femtiltipHcant, by the Divine be- 
 nediction Uncreafe and multiply [\ and primary cau- 
 facion. 
 
 f: Though we were not perpmally, hat virtually 
 and feminally in Adam, yet when that/^d becomech 
 a per [on, that person is from Adam, and io niufl pro- 
 
 portionably be guilty : For who can bring a clean 
 thing out of the effence of an unclean ? 
 
 6. Adam had the common Nature of all men fpe- 
 cifically, and radically, and canfatly, though as. their 
 nature individually conftitute thfeir perfons y they 
 exifted/iQt in him (as extra can/am.) 
 
 7. So 
 
( 88 ) 
 
 7. So Jefus Chrift did more affame the common 
 Nature of fain Man, than the perfons of any, or the 
 JN 'atnrezs extra can/as, conftituting the individual 
 perfon. 
 
 8. Bormm efl ex caufis integrity malum ex paniaii: 
 
 Any defeat maketh fin, but good maft ■ have entire 
 caufes- Adams (in caufeth Original fin in all, ixpfi* 
 vatione caufationis bom : But if Adam had not finned, 
 
 every fin of their own would have made his Chil- 
 dren unrighteous. 
 
 9. Chrift having fuffered in the common nature 
 of man fo far did it in their ftead, and if you will 
 needs (o call it, fo far reprefented fallen mankind, 
 as that if they will personally receive him by faith, 
 in the New Covenant, they lhall not perifh for 4* 
 dams fin (or their own) Tuppofing that the parent is 
 the accepter for the Infant ) none perilh for Origi- 
 nal fin alone, without the addition of negle&ed and 
 refufed grace and remedy. 
 
 io. It is not only the Spiritual off- fpring that 
 Chrift was a fecond Adam to, but partly to all man- 
 kind : For by a refurredtion ( though not to glo- 
 ry ) all men are made alive by Chrift, Joh. 5. 22, 
 23, 29. 1 Cor. 15. And allimve a general conditi- 
 onal reconciliation and pardon, 2 Cor. 5. 19,20. 
 Joh. 3. 16. So thata&ual Juftification refulteth to 
 no man from Chrifts meer representation of him, 
 but from his free donation by the New Cove- 
 nant. 
 
 1 1 . It's doubtlefc that all and only the holy feed, 
 or faithful, are juftified a&ually by Chrifts Righte- 
 oufnefs : But in what fence it is imputed to them 
 is all the doubt. 
 
 12. It's alfo doubtlefs that Chrift fuffered in our 
 fieadihut in what fenfe & how far is all the doubt.- 
 Becaufe 'we deferved it y he voluntarily afliimed it, to 
 
 demonftrats 
 
t °9 ) 
 demonftrate Gods Juftice, Mercy and Wifdom,and 
 deliver us. You fay before that, Vltwaftrizieft 
 Juftice that was (hewed on Chrift. J I would not 
 ftrive about the word : It was ftritteft Juftke as 
 upon Chrift : It vt&sperfett Juftice as to the ends 
 of Government : But it was not ftritteft Juftke as 
 to us, nor as ftri&eft fignifieth the ftrfcfc fulfilling 
 or executing of the threatning of the Law : For 
 it was not fo executed , but the finner mercifully 
 pardoned. 
 
 §. *6. You note that Chrift muft take our guilt 
 on him or elfe he could not take our punifh- 
 ment. . 
 
 Anf i. He took not the ReatumfaBi y or the 
 Reatum cdp& : For, i. Our guilt was the accident 
 of one Subjett^ and that which Chrift -took of ano* 
 then Therefore the accidents were not the fame. 
 2. Elfe fin however taken in its reatus culpa 
 would have made him culpable, and formally a (in- 
 ner, and hateful to God, and like to Satan : Which 
 he was not. 
 
 2. He took Upon him the Reatum poena feu obli- 
 gationem adpcenam: But not ours individually the 
 - fame $ but one of his own inftead of ours : Chrifls 
 guilt and ours were divers accidents of divers per- 
 sons. The obligations nor the Subjetts were not the 
 fame. Our obligation to puhiflimerit was an ad of 
 the- Law which we broke : So was not Chrifts : 
 That Law never bound him to punifhment : But 
 his own voluntary undertaking and his Fathers im- 
 pofition. Our guilt was the occafion and reafon of 
 Chrifts aflumed guilt: As our puniihment indi- 
 vidually was not it that he fuffered , but his own 
 punifhment to prevent ours. He fuffered the juft 
 For the unjpft, to redeem us to God. God tells us 
 plainly that Chrift fuffered for our fins, and was 
 
 made 
 
19° J 
 made fin, that is, a Curfe or Sacrifice for fin for us, 
 that we might notfuffer. And cannot we receive 
 this plain Gofpel, without fptnning fo many addi- 
 tional webs of our own ? Chrifts taking our guilt 
 and punithrnent is no more, but his voluntary Of- 
 fering in our ftead, that we might be pardoned, not 
 by that fufferiiig immediately, but by his free do- 
 nation in the Law of Grace, in his time and on his 
 terms. 
 
 §. 7- " You note that though we are juftified 
 "by our own Faith, Repentance, and Obedience to 
 tc the Gofpel againft the falfe charge of being un- 
 " believers,impenitent and ungodly; Yet to be free 
 " from the curfe of the Law, and obtaining right 
 " to life, it is Chrifts Righteoufnefs that we muft 
 <c plead. 
 
 4Af. Very true thus , i. It is only Chrifts 
 Righteoufnefs that we muft plead as the Satisfying 
 and meriting cauie : 2. It is only the free Donati- 
 on of the New Covenant which we muft plead as 
 our Tit le or Fundament urn juris y and conveying caufe 
 of right. 3. It is our Faith and Repentance (in vari- 
 ous refpe&s) which we muft plead as the conditio 
 tituli praftita which is the neceftary moral recep- 
 tive difpoiition of the Subject receiving. Thefe 
 things are all very plain and lure. 
 § 8. Youfeem to doubt whether by the Law 
 
 of Works. Pdul meant not the Law of Innocency: And 
 
 firft you feem to miftake me as if I had faid that he 
 meant only the Ceremonial Law : I fay no fuch 
 thing. But rhe whole Law of Mofes y confidered 
 meerlyas a law, and by the Jews ill feparated from 
 Faith, and Grace was an operous Yoak, and of fe- 
 vere penalties to the tranfgreftburs ; and though 
 it gave pardon for fome faults, it was not meerly 
 for the task of facrificing but for the great Sacri- 
 fice 
 
( 9< ) 
 fice typified : The Law as a Law doth only 'Com- 
 mand, and threaten and promife life to them that 
 do all things written, but gave not grace to do it. 
 The Jews left out the true fence of the types arid 
 promife which intended the Mefliah, in whom k 
 was that the promiflbry part of theLa w was made ; 
 and thought the very task of duty or works would 
 procure their acceptance and pardon when they 
 failed. If you are not fatisfied with this reafon why 
 Paul calleth it the Law of Works, find out a better if 
 you can : But moft certainly that is a great miflake 
 that Mofcs and Paul defcribe the Law of Innocen- 
 cy ? It's tedious to recite the proof. 
 
 i. It's enough that the Law oflnnocency as a 
 Covenant was before ceafed, ceffante capacitate fub- 
 ditorum : When all men had 2000 years been Ori- 
 ginally and Actually finners, will you feign God 
 with all that folemnity to make fuch a Law as 
 
 this, £ / know and yon mufi know that no Son of A- 
 dam is Innocent : And 1 make now a Law that if yon 
 are, and will continue innocent yon pall live : Elfe 
 you (hall die? This is too grofs to be feigned of 
 God 
 
 2. It is enough that when the Law was made 
 
 they were all under attual mercy which was the grace 
 
 of the new pardoned Covenant. 
 
 3. Yea that the Covenant of Grace had fo long 
 before teen made with all fallen mankind in Adam 
 and Noah 7 and renewed to Abraham with fpe- 
 cial promifes ■/ And doth God now repeal or 
 hide it. 
 
 4. What need we more proof than fo many 
 Laws about Sacrificing and Confefling for forgive- 
 nefs? Which the Law oflnnocency knew not. 
 
 And why elfe did God deliver the Law as a God 
 of Redeeming mercy, lam the Lord thy Cod that 
 
 brought 
 
^ 9 Z ) 
 brought thee out of Egypt* proclaiming his namtf, 
 
 Exod. $4*6, j/ The Lord, the Lord <3od Merciful 
 
 and Graaoiu, for giving Iniquity, Tranfgrefjwn and Sin. 
 
 6. Peruieall the Contexts in Pan ,and you will 
 be fatisfied. See Camero de tnplice fader e ( which 
 Dr. Bolton ( of Liberty ) was (o taken w 7 ith and 
 magnifieth,and <-mhony B urges of the Law,proving 
 Mofes Law to belong to a Covenant of Grace. But 
 I have more fully opened all this in my Methodus 
 TheclogU. No doubt but Pauls difputes have great 
 difficulty 5 but this much is very plain. 
 
 § g. Your next question is about the nature of 
 Faith , whether if it be placed in the will, and include 
 conftnt, it be not confounded with Love, whofe objett is 
 goodnefs. 
 
 I have anfwered this oft and largely in divers 
 Books, and therefore muft here be excufed from 
 "faying any more than this, viz.. i. You muft 
 diftinguifh between Faith Phyfically taken, and 
 Faith morally taken. 2. Between its formal a& and 
 its material. 
 
 L Phyfically fome one natural a&, conflicted 
 by one Objed is called Faith : But morally taken 
 it comprehendeth divers Phyfical Aits, both of the 
 Intellect and Will s And as it is Juftifying and 
 Saving it is fo taken : Yea morally it is fomerime 
 in Scripture taken largelier, for our Chriftian 
 Faith, as God the Father, Son and Holy Ghoft the 
 Promife, Grace and Glory are all the conftituting 
 Objeds of it in their truth and goodnefs; and fomd- 
 time more narrowly as altogecher diftind from 
 Hope and Love •, It is taken in the firft fenfe when 
 it is (aid to be the condition of Juftification and 
 Salvation. 
 
 And here what you faidof the neceffity of con- 
 joyning the many fiaiiliiudes which exprefsChrifts 
 
 Office 
 
(9?) 
 
 Office to us, when but one of tliem in a Text is na* 
 med, the fame muft be faid of Faith in Chrift. A 
 'Mora! ait which hath many Phyfiqjl acts, muft be 
 named by iome one> the reft being connoted or in> 
 plied , for it would be uncomely to name them all 
 in every mention of it. 
 
 Notealfo, that the name is varied according to 
 what is fpecially noted in the Object, fomedme 
 Truth, fometime Goodnefs : So Chrift faith, [ Tfo 
 Father hath loved yon^ becanfe ye have loved mc. And 
 Panly Grace be to all them that love the Lord %efm in 
 fincerity. If any man love not the Lord Jefv^ kt him 
 
 be Anathema Maranatha. And Chrift, Luke 14. 26. 
 
 and Mat. JO. He that loveth any better than Xtbrift^ 
 cannot be his Difciple. And to be a Difciple, a Chri- 
 
 fiian and a Believer r are all one in Scripture. .•; But 
 when it is the Goodnefs of another Objett that is 
 mentioned* the Act is another thing. 
 
 Iluppofe you will confefs that no Faith in Chrift 
 and the Promife juftifieth us, which doth not ia 
 that famfe initant include, 1. A belief of the* Goodv 
 nfifs, as well as the Truth of both. 1 A wIMing- 
 neis to receive Chrift and Grace as good 5 and a 
 .confent to the offer- And if theie muft concur in 
 tire fame inftant as neceflary Conditions of our Ju- 
 ftification or Reception of Chrift and Grace,, call 
 them how you will, and fay, Confentis an Effctloi 
 Faith or a pan of it, all's one to me : But I .will 
 fay, that Co^Jcnr is an Effect of one Ait of F mth ^IriB:^ 
 lyj#kjp*i viz. jijfent$ but a part of it taken for 
 Juftifying^ Saving Faith. 
 
 II. After many and long thoughts of this matter, 
 Itiu.ik they that will pretend to exactnefs,muft fay, 
 that Trnfi \s the Formal u4£l oiFmh.zs Trufiinefs or 
 Fidelity 10 the Formal Object : And that the Mate- 
 
 H 
 
(94) 
 
 rial Alb is threefold, Jiffent, Confent and Prattice ; 
 and Done of thefe, no not Affent is the Formal Aft. 
 Both ^f and Fides figniEeTrutt - y yea and Credere 
 too. iVnd fo FidesyUS it fignifieth Fidelity, and Fides ■, 
 as itfignuieth Faith or Tufl-^rQ the Formal Object 
 and Act. / Aftem to the Truth of the Gofpel, be- 
 caufe I Tmfi the Veracity or Fidelity of the Author. 
 I Confent to the Covenant, bccaufe-I TV*/? the Re- 
 vealer, Offerer and Iromifer. I actually give up my 
 f elf to Chrift, becaufe 1 Truft himMx. Pemble Vindicate 
 Crat. hath accurately opened this. 
 
 I have in my Aphorifms, and oft faid, that a 
 GhrifHan ihould rather try his Faith by the Con- 
 fencing *dt, than tlier^/^^becaufe many a One 
 caniior Eiid that they can Truft Chrift, that yet find 
 Cdnle.iT.. t>ut 1 explain this, or recall it, as not well 
 fpoken : For indeed, though it be Confent by which 
 we may furely know oar Intereft in the Juftifying 
 Covenant (Ipeciaily 'when practically exprefl;,) yet 
 Affiance or Truft is the Formal Ail ;of Faith, and 
 thdt'Gwfentis but the Material. For if we Truft 
 Ciot Ghri/ls Eideiity;. we can neither AJfent, Confent 
 or Frattife* But when I fpake as aforefaid, I fol- 
 lowed : the fcnle of rooft complaining Chriftians, 
 who k\y y They c tint at Truft Chrift, meaning by 
 7*7*/?, tluijQutetingofthe mind, which is but an ef- 
 feck of Tr.uft :~ Whereas at that time they -take 
 Chrift to be Truft y^ and a f efficient Saviour , but are 
 hindered from the- applying and quieting Effe ft, by 
 Ignorance, or doubting of their onw Truftinefs, and 
 not of the Truftinefs of Chrift. 
 
 If 1 be tedious in' relating again my old fimili- 
 tudes, you muft ; Wame your iel'f that are the caufe. 
 
 Only,©ne Phyficisn can cure the Plague : Some 
 flander liim as a deceiver : He promiieth to cure 
 
 all 
 
(95) 
 
 all that will take him for their Phyfician, and 
 troft him : Tmfiing or believing him here included} 
 materially , Believing his Word, Conferring to be his 
 Fatients, and coming to him for Phyjlck* 
 
 A Prince in India buyeth the Iriili Rebels that 
 had forfeited their lives, of the # King, that they 
 may lay down Arms, and go wirfi him, and be- 
 come his Subjeds: He promifeth to every one of 
 tbem a Lordfhip in India, a fafe Ship thither, and 
 pardon here 5 fome call him a Deceiver, and 
 diftruft him : He tells them, if they Tmft him, he 
 will perform all this. Here Trufi y the Formal Act y 
 includeth as the Material AVvs, 1. AJfemng to his 
 Word as True, 2. Confenting to his Offer and Terms 5 
 J. Tragically venturing to lay down Arms, and go 
 with him in the Ship, and forfake their own 
 Countrey. 
 
 b Such is Faith in Chrift,when it is made the Con- 
 dition of Jollification and Life. The Formal and 
 Material Atts together COnftitUte Faith, and not the 
 Formal^ or one of the Material ( Ailent ) alone. 
 ( Nor hath Biihop Downame well .confuted Mr. 
 Pemble about the Formal Att.) In a word ( true 
 andpHn) ttaptifm, our Chrifiening, beft tells us 
 the Eilence of J unifying Faith : For that ; is the 
 Sealing to ,w the Jujtrfying Covenant, that it may 
 adually and folermiiy deliver to .us our part in 
 Chrift, and ri^fht to Farcon and Life, which is gi- 
 ven us on no lower terms, than the Fiducial A fftnt, 
 Con/em and Dedication, pvoktikd by U3 ejfentially in 
 Baptifm. 
 
 § to. Your next doubt is about the various Ob- 
 
 \jetts of Faith in exercife ('Gods Omnipotency, 
 
 ( Truth, &c. ) and the various ufcs of Faith ac- 
 
 H 2 cord- 
 
(9*) 
 cordingly. This is the point which Mr. Lawfon 
 and I feemed fomewhat to differ about: And I 
 have in my Treatife of Juftification faid fo' much of 
 it, that you (hall now excuie me from any more 
 than telling you, that in Sandtification, where one 
 a& really produceth one effetf: on cur hearts, and 
 another a& another effect, each effe& muft be 
 afcribed to its proper act. But you muft not think 
 it is fo in our Juftification or Adoption, where that 
 which we receive is a RIGHT, Jus impumtatis & 
 vita, which is not the Immediate Effett of our AtJ % 
 no nor any Effect of it at all, but of Gods Donative 
 Covenant, of which our Faith is but a Conditioned 
 no Efficient Caufs of our Right. And therefore I 
 doufit not ftill to fay, that we are thus juflifed 
 
 as much by a Confeming to Chrifts Teaching and 
 Sanctifying Grace, as by Confeming to be jxftifi- 
 ed by hu Right ecufnefs -, or by fiducial taking 
 him for our Teacher, Interceflbr jxid King, as 
 taking him for a Satisfier and Meriter for us; 
 Indeed it is undivided Taking Chrift as Chrift, 
 that is the Juftifying Condition, John i. 10,1 1,1 2. 
 I John 5. 10, 11, 12. 
 , 
 
 § 11. In the end you defire me to anfwer. 
 What R'ghteoufmfs is meant, Rom. ?. By the obe- 
 dience of one many are made righteous. 
 
 Anf The meaning is, By the Merit of Chrifts 
 AEiive and Pa (five ( yea Habitual ) Right eon fnefs 
 ( alfo ) exalted in dignity by his Divine perfection, 
 all fain Mankind is Conditionally pardoned, And hath 
 the gift of Life, enacted in the Law or Covenant 
 of Grace* and aU true Believers have by that Co- 
 venant aUuaRy given them a Right of Union with 
 Chrift, and roith him Pardon and Adoption, or Right 
 jo Grace and Glory, and have the Spirit of HoHnefs 
 
 M 
 
( 91 ) 
 
 m the fir fi fruits. All this is included in that 
 Righteoufnefs. 
 
 § 12. Laftly, you ask, What Righteoufnefs Faith 
 is imputed to ? Whether that which is by Chrifts obe- 
 dience, and by Faith , be the fame ? and perfect or un- 
 perfetl ? 
 
 Anf Here alfo you may take the blame 
 that I lay things long ago fo' oft faid. By 
 Righteous is meant JujHfable in general : And 
 rhe plain meaning is, Chri(i having merited, and 
 freely given Pardon and Life to all finners that 
 will fiducially accept his purchafed Gift, it is not 
 now keeping the Law of Innocency or Works , but 
 only the faid fiducial Acceptance of Chrifi and his 
 free Grace that is required on their part to their 
 Right or Juftification. If by Imputed we meant, 
 Reputing it the MATTER of our total Righteouf- 
 nefs, then it were an unfound ienfe. But (brief- 
 ly and plainly) Faith in Chrift is reckoned to 
 us as the Matter of our imperfect perfonal fubordi- 
 nate Righteoufnefs, and as the Instituted Medium 
 of oht Reception of our Vnion with Chrift, and our 
 Right to Pardon and Life for the Merit of his 
 Righteoufnefs. And I think this is plain and full. 
 For Righteoufnefs to be imputed, is meant no 
 more, but chat God accounteth the perfon Righte- 
 ous : Bat the imputing Faith to this, is but 
 to reckon it to be what it is, i. As the Mat- 
 ter of ones 2. As the Medium or Condition of 
 the other. 
 
 § 13 • You here give me an Epitome of Dr. 
 John Owens Book^ of Juftification, which you judge 
 tlpsbeft thai you have feen, and fay it is faithfully 
 
 H 3 collected, 
 
( <?s ) 
 
 collected, to fave me rbe labour of reading it, to 
 fhew me how nearly we agree. 
 
 Anf. I have perufed the Book, but being now 
 abfent from it, cannot judge whether you have 
 rightly epitomized or recited it, and therefore 
 fhall ipeak to it as yours^ and not as his : Thank- 
 ing you for endeavouring to lpare my labour, 
 but not for calling me to judge of other mens 
 Writings. Only I^muft fay, I am glad of fo 
 much Moderation ss is in it 5 but I better un- 
 derstand many other Books of Juftitication ; 
 eipeciaily Mr. Truman, Sir Charles Wolfey, Mr. 
 Gibbons Sermon, Mr. Wotton, Mr. Gatakpr, a Ma- 
 nufcript of Dr. Twiffes ( though I agree not with 
 him in his exclufion of Chrifts Adtive Righte- 
 oumefs as juftifying us,) Le Blanks Plactus, yea 
 John' Goodwin, Mr. Hotckkis, and many others, 
 
 § 14. You take Impiting Right eoufnefs to be the 
 foundation of Reputing hs righteous, and not the fame 
 thing. 
 
 Anf. The Controverfie is de re, or de nomine. De 
 re we agree that a man mud be made Righteous be- 
 fore he is Reputed fo. De nomine I deny that St. 
 Taul by imputing doth mean making us Righteous. 
 t^otM is by all confeffed to fignifie Accounting, 
 Reckoning or Reputing: Making us Righteous goeth 
 before Reckoning it to us on account. John Goodwin 
 
 will tell you of many more fenfes of Imputation 
 than you .recite, and more confiderable. 
 
 §• If. II. You fuppofe an Imputation of Righte* 
 oufnefs to us, which was not ours before that Imputati- 
 on. Anf Again de re there is a Donation of inch : 
 But de nomine I deny that this is it that the Scrip- 
 ture calleth Imputing. You 
 
( 99 y 
 
 You make this to contain two Aft s> and you 
 
 Name three, I. A grant or Donation of the thing it 
 frtfto be ours. 2. A wiliof dealing with hs accord- 
 ingly. $ . An actual fo dealing with hs. 
 
 Anf. I De nomine y I deny that hoytlo^t doth in 
 Scripture figniiie the giving of Righteoufnefs to him 
 
 that had it not : but the reckoning ic 'on account to 
 
 him that by gift firft had it. u Nor doth it pri- 
 marily fignifie willing to «/^, and fifing as righteous, 
 but only by confequence inferreth it. 
 
 But 2. De re here is no Explication how Impu- 
 ting is giving, or how .Higbteonfnefs is given hs: There 
 is noqueftion but all the Righteoufnefs that we 
 have is given us by God : But the very heart of 
 the Controverfie is, How the Righteoufnefs of Chrift: 
 is given hs and made ours : In that Righteoufnefs is 
 found, i. The Matter. 2. The Form. i. The 
 matter is, I. The Habits. 2. fhe Afts of Chriii 
 in the Divine and Humane Nature : Are tbefe gi- 
 ven us, and do we poffefs them in themfdves? 
 The AEts are pzft t and fo are nothing novo; and 
 nothing is no bodies actual pofleiiion. The Acts 
 and Habits were Accidents which fine interim can- 
 not pals from Subject to Subject : Divers Subjects 
 prove diverfity of Accidents 2. The Form is a 
 - Relation, and Co an Accident alfo : And they muft 
 needs be tw6 Accidents, that are Formal Righ- 
 teoufnefs in thrift and us, unlefs we are the 
 fame Subject Perion. Therefore neither matter 
 nor Relative form in Chrift and Man is the 
 fame individual Accident. How then is it ours J 
 What is there in it beiides matter (tha (abject 
 and fundament am) and 'form? It's plain chat, 
 I • The Benefits are given hs, and are oar o&n by 
 that Gift; All that conlilt in jure r in right, (as 
 
 H 4 to 
 
C i op ; 
 
 to Chrift, to the Love of the reconciled Fa- 
 ther, the Communion of the Spirit^ to further 
 Grace, Pardon, Glory) are all given us inftru- 
 1 mentally by the new Covenants donative Act; 
 The inherent habits, and the Ads are given us 
 by the Holy Ghoft And 2. Thele Benefits be- 
 ing given us for the Sacrifice, and Merits of 
 Chriit, the price is faid by a Metonymy of 
 
 for the ijfect 1 to be given its, becautc it 
 is given for us : It was God the Father to whom 
 Chrift $ud the price of our Redemption, and 
 gave his Active and Pailive Righteoufnefs for us : 
 But Morally and Rcpntatively it is no Dno eet 
 phrate to fay that is given to us which is given 
 for us in our neceifity and to purchafc us all 
 this. 
 
 If the King would ranfom all his Subje&s that 
 are Slaves to the Turks ^ and paid a million for 
 their Freedom, he may well be laid to give 
 them a million, though it be but a Mctonymi- 
 cal Speuh, feeing he gave it for them : Though 
 it was the Freedom or Benefits and not the 
 Money which indeed they received: And fo it 
 is here : So God giveth us Chrilts Righteoufnefs, 
 Merits and Satisfaction \ but not properly the 
 things themfelves. If there be any more to be 
 laid as given us, I lhould have been glad to 
 know what it is : but your Words lhew it not. 
 
 '.re it the very fame Individual Righteouf- 
 nefs that Chrift hath, Ads, Habits and Formal 
 Relation made in themfelves our own accidents, 
 I follow that we are really perfect in 
 ;, Habits and Relation, and need neither more 
 increale of Grace, nor lhould pray 
 no; uie means for any, nor are \ye li- 
 able 
 
( ici ) 
 
 able to any corrective Penalty, nor to any want 
 of the Spirits help, but have prefent right to 
 all thai is oue to a perfeft righteous man; with 
 much more iuch, which is all falfe. 
 Yet is it truly and fitly faid that Chrifi is our 
 teoufnefsj that is, the pur chafer and giver of 
 it ; and that he is made of God to us Wifdom^ 
 Riahieoufnefs) Salification and Redemption, on the 
 
 account: Yea though fome deny it, his 
 Righteoulnefs may be caked the material caufe of 
 our Right eoufnefs, as ours is our J is ad mpnni- 
 
 & vitam, becaule it is the matter of it's 
 meritorious .canfe. For \{ .Adam had merited Life 
 lis meritorious Acts and Haoits would 
 ha\ 7 e been fitly called, the matter of his^ Right c- 
 }, that is, of the fundamcntum Relationis 9 
 Yec this is the difference: Adams Right or Re- 
 & would have refulted immediate- 
 ly from his own Acts and Habits compared 
 with the Law; whereas ours refuketh from 
 Ghrifts Merits or Right eonfnefs, not immediate- 
 ly as ours in it felf, but mediately as paid for 
 us to God, and the Benefit (of Right and Righ- 
 teoufnefs) given us by the Covenant, for the 
 faid Merit of our Mediator. 
 
 § \6. Next you fay, that this Imputation fup- 
 pofeth not the Perfon to. have done and Of- 
 fered himfelf what is imputed to him, and note 
 their miftake that fuppoie the Doctrine of Im- 
 putation to imply that Chrift did commit our 
 Sins, and w r e perform his Righteoufnefs. 
 
 jipf. This granteth much towards Concord.- 
 But I hope you understand that the Queftion 
 IS not whether we did thy finally do and faffer 
 
 what 
 
C I02 } 
 
 what Chrift did, even in our Natural Perfons? 
 but whether v;e did it Morally, Legally, Civilly, 
 Jleputatively, as a Man acteth by an Infimmem, 
 
 Attorney, Ficar, or Perfonating Reprefenter, lo 
 chat the Law reputeth it his Act, Why did 
 you not note this, and tell us whether you de- 
 ny this alfo, as well as pur Phyfical perfor- 
 mance ? If you deny not this our Legal or Mo- 
 ral doing and fuffering in and by Chrift, you did 
 not fairly in your Defcription of the Mind of 
 your oppofers, as far as ever I could underftand 
 ihem^ But U you deny this, our agreement ieem- 
 eth very fealible. But then you muft go over 
 the Explication of Imputation and Donation of 
 Chrifts own Righteoufnefs again, and better 
 tell us what you mean by them, than thefe delcrib- 
 ed words do. 
 
 § 17. Next you tell us of Imputation, t. Fx 
 li juftitia. 2. Ex Foluntaria Sponfione. 3. Ex injuria. 
 u 4. Ex gratia. 
 
 1. "Things imputed ex juftitia you fay are, 
 I. " For Federal Relation, as Adams fin. 2. For 
 u Natural Relation, and that only as to form temporal 
 " Effects. 
 
 Anf Here we muft fuppofe by your former ex- 
 plication, that by Imputation you mean not Eftima- 
 tive reckoning or accounting that to a man which he be- 
 frrehath^but^ I. Donation. 2. Vfagecongruoujly and 
 will fo to ufe one. But Adams fin was no gifjt 
 to us, and came not by donation 3 Nor is Donation, 
 
 Imputation. 
 
 2. What you fay of Adams fin being ours by 
 Covenant Relation, as diftinft from Natural Relate 
 
 ,on, isunfound, and the matter needeth fuller ex- 
 plication, 
 
( 10} ) 
 
 plication, which as aforefaid I have attempted 
 in my Deputation of Original Sin. And as unfound 
 is it that Natural Relation brings none but Tempo- 
 ral Evil. It cannot be proved, nor is to be affirm- 
 ed, that withont natural derivation , we derive by 
 meer Covenant the guiu 01 Adams fin 5 no nor 
 that Covenant derivation is before the natural, nor 
 yet that it goeth any fan her, or that we contract 
 any more guilt by Covenant, than we do by na- 
 ture 5 but the Law of nature it felf.and Gods 
 congruous Covenant is that which virtually judieth 
 us guilty, when natural derivation hath made m guilty 
 ( as Dr. Tmjfe oft as aforefaid. ) 
 Do you n-ean that guilt refulteth from Gods 
 
 part of the Covenant, or from Adams, or from 
 his Pofierities ? Not fromow/, for we exiftednot) 
 and made no fuch Covenant. Not from Adams 
 part ( antecedent to Natural Derivation. ) For 
 1. No man can prove that ever Adam made 
 fuch a Covenant. 2. Or that God gave him any 
 fuch power j ( much lefs Command ) to bring fin 
 and death on his Pofterity by his Confent, or 
 Will, or Contract,- further than 'by the Law of 
 Nature they muft derive it from him if he fin- 
 ned. 3. Not by Gods Covenant att : For, 1. No 
 fuch Covenant of God can be (hewn , that 
 made men finners further than Natural Deri- 
 vation did, 2. Elfe Cod fnould be the Author 
 
 °f f m y ev en of all mens Original fin, if -his Ar- 
 bitrary Covenant made them finners, where nature 
 did not. 
 
 Nay more, it is not meer Natural Relation, 
 much lefs fuch Covenant Relation that doth it, 
 ( for Relation doth not fo operate of itfelf ) but 
 it is that Generation which caufeth Fundamen- 
 tally 
 
( * c 4 ) 
 
 t-dllyat once both the Relation of Softs and the ad- 
 
 hercnt guilt. 
 
 And in my forefaid fecond Difputation I have 
 proved that Natural derivation ( even from 
 nearer Parents ) deferveth more than Temporal 
 hurt- 
 
 § 1 8. II. Your fecond ex volant arid Sponfone 
 you exemplify in Onifmns and Judah to Jacob, 
 
 ^/ i. There is no talk of Imputation in 
 either of the Texts, as to the receiver: Much 
 lefs of an Imputation which is Donation. In- 
 deed Paul undertaketh to pay Omfimus's debt 
 to Philemon ; and fo bids him fet the debt, on 
 his account; that is, take him for the pay-maf- 
 ter ; If this be Imputing the debt to Paul, we are 
 agreed that fo (not our reatm culpa, but /><?#*) 
 our debt of piwifhment was imputed to thrift, that 
 
 is, he undertook to bear it for us: Paul gave 
 not the money to Onefimns , but for him (by 
 promife. ) He was not an antecedent fumy, but 
 a confequem ? He did not promife to pay it in 
 Oncfimm Legal perfon j Nor is the payment pro- 
 perly imputed to Ontfimm as any way done 
 by him , but only the Effetted benefit given 
 him. 
 
 And Judah only undertaketh to bring Benja- 
 min again, or elfe to bear the blame for ever. 
 No doubt but Chrift undertook our ranfom, 
 and alfo to effect our adtual deliverance. If 
 you will call this C Giving or Imputing his own 
 Righteoufnefs to us> fo as that in fe it is made 
 the fame accident of every believer befides giv- 
 ing them the benefits of that which he 
 
 gave 
 
( ioy ) 
 
 gave to God for them , I will not imitate 
 you. 
 
 III. That of Bathflieba, I Kin. I. 2 1, taketh 
 
 Imputation as the Scripture doth. • For account* 
 ing and reckoning them to be (inners, and ufing 
 them accordingly, and not as you do for mak- 
 ing them fuch by making anothers Fad or guilt 
 to become theirs. All thefe inilances are for 
 what I affert* None of them mention any 
 fuch thing as imputing one mans Acts or Ha- 
 bits to another fo »as to make them or repute them 
 to be really his. 
 
 IV. Your fourth fort of Imputation ex ?nerd 
 
 gratid you fay is the imputing of that which be- 
 fore that act we had no right to : And you do well 
 to fay there is no other inftance of it in Scrip- 
 ture .- But you do not well to fay without ' 
 proof that' this is it that's meant, Rom. 4. God 
 tnaketh us Righteous by donation before he imput- 
 eth it to us: Imputation there is Reckonings Ac- 
 counting, and Judging a man to be what he is. 
 Abraham had Faith before God imputed Faith 
 to him for Righteoufmfs : And that Faith was 
 fuch a Righteoufnefs as God imputed it to be. To 
 fay, it was an imperfect one, is no wonder : A- 
 braham had none perfonally or properly infe but 
 what was imperfect. 
 
 The fum of all our Controverfie is , what 
 Righteoufnefs believers have? You before noted 
 that Righteoufnefs as it is a conformity to the 
 preceptive part of the Law, is one thing, and as 
 it relateth to the retributive part, and is our 
 Jus impunit^tU & vita it is another. The Do- 
 ctrine which I bend all thefe words againft is, 
 that we <muft have, or. have, as our own any fuch 
 
 9 righteotif- 
 
(io 7 ) 
 
 righteoufnefs as is a conformity to the preceptive part 
 of the Law of innocency , whether done by ns or 
 Chrift. Prove that we have any fuch Righte- 
 oufnefs, and J yield all the caufe to them that 
 plead for the Imputation which I deny. If 
 we have fuch a Righteoufnefs we have no fin, 
 nor ever had , in the ienfe of the Law : And 
 have no need of Chrifts Sacrifice, or are capa- 
 ble of pardon or puniihment. I dare plead no 
 Righteoufnefs as mine but [_fubordinately as a 
 condition and medium^ my faith or performance of 
 the conditions of the Covenant and its gifts , and 
 principally my right to impnnity and life for the fake 
 of the Merits^ Sacrifice and Interceffwn of Chrift^ 
 freely -given by him in the New Covenant.'} It 
 was Chrifts perfect Righteoufnefs which merit- 
 ' eth mine, but I have no perfect Righteoufnefs 
 of my own, either in me, or done by me, by 
 my felf or by my Inftrument or Vicar, nor 
 given to me , faving as metonymically, that is 
 Aid to be given to me which was given for 
 me, and the Efteds or fruits of it given to 
 me: Befides my imperfed: Faith and fincere de- 
 votion to Chrift , I know of no Righteoufnefs 
 that- 1 have, but that which faveth^ me from 
 the Laws Condemnation , and giveth me 
 right to life , which is not perfed obedience 
 to the precept made mine, but pardon of dif- 
 obedience , and a freely-given Adoption , me- 
 rited by another whole merits were never mine 
 fo much as by proper gift or imputation, 
 though figuratively they may be fo called mine. 
 I tire my felf and you with tedious repetitions be- 
 caufe I find that without them I am not underftood. 
 Therefore your next inference that fanlfpeah^ 
 
 eth 
 
( io8 ) 
 
 eth of that which was not ours before Imputation y 
 is not true, as is proved. 
 
 And your fecond that the imputation of Faith 
 as a work,, is not of Grace , is cloudy ', or untrue, or both. 
 If by a work, you mean a work in Commuta- 
 tion obliging God, or any work which maketh 
 the reward to be of debt and not of Grace, it's 
 true that if faith were fuch a work it would 
 be an a& of Juftice fo to judge it- But Faith is no 
 fuch work ; and therefore it would beerrourfo to 
 judge it. But if by a workjyou mean but a Moral att y 
 as made by the Law of Grace the condition of par- 
 don and life,then to Impute, Repute or Judge it to 
 be what it isfo made, is an ad of Truth and Juftice, 
 but fuch Truth and Juftice as is Evangelical, 
 and confident with Grace , and is founded on 
 Grace : It is Grace, that we have a Saviour to 
 purchafe and give all: It is grace that we are 
 not under the Law of Inriocency which juftift- 
 eth none but the innocent and perfect that ne- 
 ver finned: It is Grace that we have a Cove- 
 nant and Law of Grace, which maketh fincere 
 faith a Mediate or Subordinate Righteoufnefs 3 
 requiring no more at our own hands inftead of 
 what the Law of innccency required : It is of 
 Grace that as this faith is the matter of this 
 fubordinate Evangelical Righteoufnefs, fo it is 
 the receptive medium of our right to Chrift y 
 pardon and life which is our full faving righte- 
 oulnefs. It being therefore of Grace that it is 
 made fo, and alfo that we are made believers, 
 
 it muft be of Grace, though of Truth, and gra- 
 cious Juftice, that it is reckoned or imputed to us* 
 for Righteoufnefs. 
 
 By debt oppofed to Grace, Faul meaneth not, 
 
 Debitum, 
 
( **J 
 
 Debit urn, Dwnefs, by free gift thankfully accept ed^hut 
 quod debetur ex apart* propria dignhate^ a Workman 
 earneth his wages. 
 
 § 19. Your Defcription of the Imputation cf 
 Chrifts Righteoufnefs, is either to be uncierftood 
 as fpoken in proper words, or as figurative. If 
 the latter, it's unintelligible fti]l till explained : 
 If the firft, it is that fame Do&rine which I 
 take to fubvert all the GofpeU viz,. " That {God 
 
 u maketh an effectual Grant and Donation of a true, 
 " real j perfett Righteoufnefs, even that of Chrifi 
 " himfelf , to all that believe , accounting it as 
 " theirs. 2 
 
 God accounted^ not Chrifts Divine Righteouf- 
 nefs to be our Righteoufnefs, nor yet his Humane 
 Habitual Righteoufnefs. nor his Obedience to 
 the L*w proper to the Mediator, ftor his Obe- 
 dience to the Law of Mofes (which as fuch bound 
 not you or me,) nor his perfect fulfilling the 
 Law of Innocency, nor his fatisfactory Sac 
 for fin, nor his Refurrection, Afcenlion, Inters 
 ceflion, &c. But he only accounteth thefe t 
 the Caufes of our Righteoufnefs, and not our Righ- 
 teoufnefs it felf Though the Meritorious Gaufe 
 may be called the Meritorious Matter in a re- 
 mote fenfe, as purchafing the free Gift of our 
 Formal Righteoufnefs. 
 
 Though this alfo is but an unneceiTary 1. 
 cal name, the thing being without it plainlier 
 opened, Relations having properly no Material 
 Caufe, and the Subject being it thac is uiuaiiy 
 £0 called* and our Jus being our Formal Righ- 
 teoufnefs, and the Covenant Donation tne Fun- 
 damentum Juris, and Chrifts Meritorious Righ- 
 teoufnefs 
 
C 109.) 
 
 teoufnefs being but the caufe of that Fundament 
 ntm or Tit dm , it can be called the Matter of 
 our Right but in a remote fenfe, and fuch a Mat- 
 ter as is without us, paid for us, but not ours in 
 it felf y but the CAVSE of that Relation which 
 is ours. 4 
 
 The plain inconfiftency of a Ferfett Confor- 
 mity to the Law made our own, with Chrifts dying 
 for fin, and our need of pardon, con fir awed a 
 
 great part of the famoufeft Divines of the laft 
 Age, to go too far, in my Judgment, in exclud- 
 ing Chrifts Active, and Habitual Righteoufnefs* 
 to our Juflification, and confining it to the Fat 
 fiveoi)ly: Such as Olevian, Vrfine, Pifcator^ Fa* 
 ram, Scultetm, Wendeline, Beckman^ and others in 
 Germany^ and Camero, with his moft Judicious 
 and Learned followers in Trance 5 and E)r« Twijfe 
 ( whofe M. S. I before mentioned ) Mr. Wotton^ 
 Mr. Gatakgr and others in England: And yen 
 the two laft, I think, go not fo far as the reft. 
 But Mr. Bradjhan? truly, told them, that it is 
 not the excluding the Active from Imputation 
 that muft untie the knot, but the taking Impu- 
 tation it felf in a found fenfe, and forfaking the 
 unfound rigid notion of it, both as to the Active 
 and Paflive Righteoufnefs. Grotim dt Satufattionc 
 hath gone the middle way, and if that Book 
 had been more ftudied,. fewer would have made 
 us a new Gofpel in terms, who, I hope, in fenfe 
 do mean better than they fpeaL 
 
 § 20. In your explication you further owri 
 the fubverting fenfe 3 w^ That Chrifts perfect 
 " Right eoufnefs is made the Righteottfmfs^ of Belie* 
 * vers ( forma dat nomea ) and is accordingly 
 
 I "judged 
 
( »o ) 
 
 "fagged, efteerned and reputed theirs, being by free 
 "Gift made theirs to all ends and purpofes, where* 
 cC to it would have ferved, if it had been their own, 
 a without any fitch Imputation, Donation or<:om- 
 * c mmication, and God dtaleth with them accord- 
 
 Anf. This is plainer dealing than we had be- 
 fore. If this were true, 
 
 i. We are as righteous as Chrift. 
 
 2. We may deny that ever we were finners^ 
 for had we done all this our felves, that is, kept 
 the Law perfectly from firft to laft, we had ne- 
 ver finned. 
 
 3. We had never deferved punifhment 5 
 
 4. Nor needed a Sacrifice 5 
 $. Or a Pardon; 
 
 6. Nor ihould we, during the time of our un- 
 'regeneraey, have been left under ipiritual death, 
 or at leaft, -after believing, be left under remain- 
 ing {in, and a body of death ; 
 
 7. Nor have been penally deprived of any help 
 of the Spirit v 
 
 8. NorofUny Communion with God •, 
 
 9. Nor fo long be kept out of Heaven, or the 
 Reward; 
 
 10. Nor ever have been corre&ed 5 
 
 11. Nor ever had need of Word, Prayer or 
 Sacraments for the helping us to renewed Par- 
 don; 
 
 1 2. Nor ever have died and rotted in a grave ; 
 
 13. Nor would the Magiilrates Execution of 
 Juftice on us T for our crimes be owned as Gods 
 Juftice. 
 
 14. All ism would have the fame degree of 
 Innccency and Holinefs. 
 
 ■ . »5- It 
 
( III ) 
 
 iy. It would have been a wrong to us, when 
 we had perfe&ly kept the Law of Innocency, to 
 fufpend our right to Pardon and Salvation upon 
 new Conditions in a new Covenant. 
 
 i6. We having perfectly kept the Law of Inno- 
 cency as to the death, as foon as we believe, can- 
 not be under another Law of the Redeemer that 
 hath the true ufes of a Law. 
 
 17. Our own adions ( befides Chrifts ) are not 
 capable of Reward or Punifhment. 
 
 18. All the Texts of Scripture that mention in- 
 herent or practical perfonal Righteoufnefs, would 
 contradid: our imputed Righteoufnefs, or make usj 
 fupererogate, and be more than perfectly righte- 
 ous. 
 
 19. We need not fear that any new crime ffoould 
 diminish our Righteoufnefs which is perfed, and 
 can neither increafe or decreafe. 
 
 20. Whether we fhould not be as righteous on 
 Earth (even under Davids or Peters fin) as in Hea- 
 ven? and whether we fliould be Deified by being 
 divinely righteous, and jultified by Gods Eflentiai 
 Righteoufnefs, as Andr.Ofiander taught, I leave to 
 be con(idered,as you further explain your fei£ 
 
 So much to your Epitome, which if I wrong 
 you by judging it ali your own, it is long of youf • 
 feif that own it as aforefaid in the grofs : If the 
 Dr. be wronged, it is by you, and not by me. 
 
 § 21. In the conclusion you do no more peace- 
 ably than provcdly pronounce us in a manner 
 agreed, enumerating the particulars in which we 
 confent : But I have told you wherein we are not 
 agreed in words, nor in fenfe,if thole words be not 
 mif-ufed, whatever we are in latent fenfe. 
 
 I 2 I 
 
.( i WO 
 
 I ftill grant that Cbrift fuffered,yea and obeyed, 
 in lome fore, in our ftead, though not in ourperfon, 
 Civil, or Legal, fo as that we are Legally reputed 
 the doers of it by or in him : And that his affir- 
 ming our Nature, and being the fecond Adam, a 
 voluntary Sponfor and Mediator, was a necefTary 
 reafon of the application of the fruits to us 5 and 
 that we areas certainly and happily juftified and 
 glorified, as if we had been the doers and fatisfiers 
 our felves (To many as are faved $ ) But not on the 
 fame reafons, nor in the fame method or manner 
 of conveyance : Nor when in judgment we are ac- 
 cufed as having finned and deferved death, can we 
 deny it, & plead that we w r ere innocent by another, 
 or by imputation, as we fhould have been, had we 
 been innocent our felves : But we muft plead par- 
 don, and a free gift of life, through the merits, 
 fatisfa&ion and interceflionof a Saviour. 
 
 § 21. And to all before faid, I may add, That 
 they who account all the Laws obligations on each 
 gerfon to be fulfilled by Chrift, (and not only fatif- 
 fadion given for our not fulfilling them, r. Muft 
 fuppofe that oneperpm of Chrift to have been Le^ 
 gaily as many per fons as he died for (or juftifieth :) 
 
 •For the Law laid as many diftintb obligations on them* 
 as they were perfons, and laid them only on their per- 
 Jons. It faid. Thou Adam, ThouEve, Jhalt perfonally 
 obey perfectly, or die : And the Law of Nature, and 
 of Mofes\ faid in fenfe , Thou Solomon , Thou 
 Manaffes, (and fo of ail others) fhalt do all things 
 commanded, and not fin: Now that in all Chrifts 
 Obedience he was Legally and imputatively fo ma- 
 ny ieveral perfons, Adam, Eve, Solomon, Manaffeh^ 
 
 2nd fo that none of thefe broke Gods Law, I find 
 
 £ * - * ■ - ■ no t 
 
( n3 ) 
 
 not in the Scripture. If you fay, Adam was Legally 
 as many perfons as are born of him in fin, I deny it : 
 He was the Root of all his Pofterity, and they 
 were in him feminally and virtually, but not perfi-- 
 -natty, aBnally, or imputatively j But by one mans 
 difbbedience, as their Root and Caufe, many are 
 made finners : And by one mans obedience, as the 
 Root and Caufe, all Believers are made righteous, 
 It is enough that one Saviour and Mediator in a 
 third perfon of his own did and fuffered that which 
 by its merits and value (as attaining the Ends of the 
 Law and Government) procured our deliverance 
 from a neceffity of perfed obeying as the Condi- 
 tion of Life, and from guilt and mifery, and is be- 
 come the Root, Head and Donor of Grace and 
 Glory. 
 
 2. And if (as you fay) it be the very thing that is 
 imputed to us as ours, to all intents, as if we had 
 done it, why have you not told us, whether it be 
 4// that Chrifi did, or but fome t and what f and how 
 from Scripture you prove the diftribution ? and 
 whether we have not thus, a Righteoufnefs, which 
 is bothtoo much,2X\& too little. 
 
 L Too much : For we were not obliged by the 
 Law to be born of a Virgin, by the Holy Ghofi, to 
 fafi forty days, to turn Wa$u into Wine, to cafi out 
 Devils, to heal all difeafes, and rai/e the dead, to in- 
 dite the Go/pel, and fend out Apoftles*, &c. If you fay 
 that fo much only of Chrifts Obedience is in itfelf 
 mr own, as we muft elfe have done our felves, I 
 ask the proof of the limitation. 
 
 And II. Is it not then too little, if it muft be the 
 Idem, and not the oSLquwakmi For fome of us are 
 bound to the Offices of Parents, and fome of Huf- 
 bands and Wives, fome of Servants, fome of JMagi- 
 
 firates 
 
( "4 ) 
 
 ftratcs, fome of Souldlers y fome to actions proper 
 to the M., totheoW, and other conditions which 
 1 Chrift was never in : We are bound to monifie 
 our finful litfis, to pray for pardon end \ grace ', to re- 
 ceive a pardon offered y to yield to the mortifying mo- 
 tions of the Spirit y &e. which Chrift was not capable 
 of. It was enough that he undertook all that was 
 fit for him, and neceflary by equivalency to fatif- 
 fie, and merit a free gift of grace and glory for us, 
 and that he performed the undertaken conditions 
 and duties of all that Law whkh was laid on him $ 
 without doing all the fame things which were laid 
 onus. 
 
 §. 22. And one thing more I defire you to 
 note, which Grotius de\fatisf hath minded us 
 of, viz,. The great difference that there is be- 
 tween the cafe of a Rector and a Creditor, and 
 between a Subject and a Debtor^ or a Debt of 
 
 Obedience or Tunifhment and a Debt of Money : 
 For the name of Debt occafioneth fome men to 
 run the fimilitude of a Creditor and Debtor beyond 
 the bounds- The Law requireth not a Debitor pe- 
 cunU, I. To pay the very fame individual money 
 which he borrowed, but the fame fum. 2. Nor to 
 pay it by his own hands. But the Law of God ob- 
 ligeth every Subject to every individual act which 
 it commandeth. 2. And obligeth every man to do 
 it all in his own perfon and not disjunctively by him- 
 felfora Vicar. That Chrift is limitedly and only to 
 certain ends and ujes a Vicarim foena in the perion 
 of a Mediator ■, is not becaufe the Z,^n? as made to 
 Adam required or accepted it, but the Lawgiver 
 as above his Law. The Law that bound Chrift is ful- 
 filled $ . but the Law that bound Adam ana every 
 
 man 
 
( **5 ) 
 
 man is not fulfilled ' finlefs that fame itian do himfcIF 
 all the lanfe things which it commanded him. 
 
 § 23. I conclude all with thefeprofeffions of my 
 opinion of all thefe Controverfies. 
 
 1 1 believe that theLiber tines (commonly called 
 Antinomians) whole Dodrines I have in many 
 Books oppofed, do ufe thole ill Notions, and Me- 
 thods which on pretence of magnifying Chrift and 
 free grace, do by plain confequence wrong Chrift 
 and Grace,and Subvert the Go/pel, and fhould rather 
 be t'henee denominated, than from their denying the 
 Law. <( The Law of hnocency as a Covenant^ and of 
 Mofeszs Jewiih being truly ceafed.) 
 
 II. J believe that yet moft of thofe that thus err 
 in hotiotts, are Rot fo bad in their Judgment of the 
 matter it felfzs their mfords import $ but that want of 
 Skill in terns and Mtthodhath fedueedmen of dull 
 witsjflight popular ftudies,and undigefted thoughts, 
 to fpeak worfe than they think, and had they more 
 exa<5t diftinguifhing and expreffive Skill,they would 
 "(hew -that they mean moftly as others do. 
 
 ■III. I believe that unskilful contending with 
 the Papifts h&h occafioned all this, while in the 
 heats ofGontroverfy men bend all their wits to dis- 
 grace the Doctrine of their adversaries, not fear- 
 ing enough unfafe expreffions and contrary ex- 
 treams while they feem to ferve their prefent turn: 
 And then departing from Scripture terms as necet 
 fary to fet their hearers far enough from their ad- 
 verfaries ? are next carried into a multitude of new 
 made articles or notions, contrary alfo to Scripture 
 fenfe, when they have once thus left the words. 
 
 IV. I believe that moft honeft ,plain, lefs learned 
 ChrifUans, and the throughly ftudied and learned 
 
 Teachers 
 
( "6 ) 
 
 Teachers, agree in the true fence of the Doctrine 
 of Juftification which the halfftudied contenders 
 make to feem more difficult than it is, and muddy 
 it by their unlearned queftions and words. That is, 
 all plain Chriftians hold, that [ Chrifi God and 
 Man is our only Saviour who obeyed, fujferedandin- 
 terceedeth for us, as a Mediator, and is become as re m 
 deemer the Lord of all^even of Nature, Grace and Glory^ 
 and hath merited, pur chafed and made a Covenant and 
 Law of Grace, that whoever believeth in him Jhall not 
 perijh, but have evtrlafiing life $ offering his Grace to 
 all, and eff equally giving it to fome ; And that as our 
 King and Lord Redeemer he governeth us by this 
 Law, and requireth Faith and Repentance of all that 
 will be pardoned, and pncere obedience to the end, of all 
 that will be glorified ; and as he par done th allpaft 
 fin at our Converfion, fo to thofe that believe and 
 fincerely obey him, he pardoneth all their follow- 
 ing fms m , and as he maketh them righteous by giving 
 them his Spirit to perform the conditions of pardon, a- 
 doption and Salvation, and by forgiving all their fins, 
 and freely giving them right to life Eternal, for the fake 
 of his Sacrifice and Merits, fo he accordingly virtually 
 jufiifeth them by his Covenant, andfo efteemeth them, 
 and willfoufe them,and will fo judge them finally by his 
 Sentence hereafter, and will receive them as fojufiified 
 and adopted to his GloryJ] 
 
 This all agree in till wranglers trouble them; 
 and this much is enough. 
 
 FINIS. 
 
Defence of Qirifb 
 
 AND 
 
 nt <t§wtzx 
 
 Againft the 
 
 SUBVERTERS, 
 
 Commonly Called, 
 
 Antinomians or Libertines; 
 
 WHO 
 
 Ignorantly Blafpheme CHRIST on Pretence 
 of extolling Him. 
 
 IN A 
 
 DIALOGUE 
 
 Between 
 
 An Orthodox Zealot, 
 
 AND 
 
 A Reconciling Monitor. 
 
 WRITTEN 
 
 On the occafion of the reviving of thofe Errours, and the Re- 
 printing and Reception of Dr. Crifpes Writings, and the dan- 
 ger of fubverting many Thoufand honeft Souls by the No 
 tions of Free Grace, and juftification, rnifolfcderftood and 
 abufed by injudicious, unftudyed, prejudiced Preachers. 
 
 By Richard Baxter. 
 
 London, Printed for Tho. TArkhurft at the Bible and Three Crowns t 
 at the lower Bni of CbwfGtei near Mmq^CbtfeU 1690, 
 
T O T H E 
 
 READER. 
 
 A POSTSCRIPT to 
 the Second Book. 
 
 Since the Writing of all that followeth, I have 
 feen the New Edition of Dr. Crifp's Ser- 
 mons : There are prefixed to it^ twelve Re- 
 verend Names^ Mr. Griffiths, Mr. Cockains^ 
 Mr. Chancysy Mr. Howes, Mr. Alfops, Mr. Nat. 
 Mather, Mr. increafe Mather, Mr. Knowles, Mr. 
 Powels, Mr. Turners, Mr. Surest -^r. Gammons. 
 The Preface is Mr. S Crifpes invettive again ft me r 
 unnamed, with the Citation of fome Trenchers Words 
 as contrary to mine. 
 
 1 mitft defire thofe Conformifts that wiU write 
 the next friendly debate, and will charge Here fy on 
 the Non-Coriformifts, that they will lay the charge 
 on none^ bat the guilty ; and that they take not all 
 whofe Names are prefixed to be of the judgment of 
 Dr. Criipe ( a Conformist ) : For I am paft doubt y 
 that Four or Five of them are again ft it. If yon 
 tok, why then did they give their Names to be han- 
 ged up like a Sign before the Door of a Houfe of 
 Scdttttior?, it's likf they have fomething more to fay 
 
 A z * for 
 
To the ReaJer. 
 
 for it than I know of ? But their Words fhew you 
 that they only teftifis the Sermons to be the Drs. 
 even. They are men of Peace, and inclined to gra* 
 tifte others in attefting a truth, and J fuppofe, in- 
 tended not to promote untruth by it. 
 
 But 1 fee the corrupting Defign is of late, grown fo 
 high, that what feemed thefe Thirty Four Tears fop- 
 prejfed, now threatneth a> a torrent to overthrow the 
 Gojpel, and Chriftian Faith, and to- deny the trti? 
 Office of Chriji as, Mediator and his Grace and 
 Right eonfncfi, by feeming ignorant ly to extol them :. 
 And Satan defigneth to make us a common fcom to 
 Papifts and Malignants\ by the palpable grofaeft 
 cf fuch mens undeniable Errours. And therefore I 
 dare neither aive them my Name, nor be Jilent in 
 fuch a common fcandal and danger* while I can [peak 
 and write. 
 
 It ojfendeth me that I mtift but briefly name their 
 err ours, inftead of a large confutation of them, while 
 the whole Scripture is again ft them ', but I have done 
 it oft largely > which they will not anfwer. And the 
 Bookfelkr s will Print no Books that are targe andinfen- 
 fible of our danger ', thinks th;y are but few that need it. 
 
 One errour the Preface addeth to the hundred, 
 which were it a truth, would carry the caufe for them, 
 and bring me to a recantation, viz.: That Chrift 
 and the Eleft are one and the fame Perfon. It 
 is net a Relative perfonality that is the que ft ion ; 
 for fo Chrift himfelf had many Perfons, as one and 
 the fame man may have the Perfon of a Pother, of 
 a flu'baxdy cf a M T after, of a King, &c- Bat it 
 is Phyftcat or Subftantial Perfonality, which Mr. 
 Crifpe faith, is more than natural, we being one 
 Spirit, and Bone of his Bone, and FleJI? of his F lefts* 
 And if this be fo, I JhaU grant that we are as righ- 
 teous as Chrift, and Chrift now in Heaven Qand 
 
 not 
 
To the Reader.* 
 
 not on the Crofs only ) is guilty of all cur fins*, and 
 was indeed as they call him y the greateft blafphemsr, 
 hater of God, adulterer, &c. in the World. 
 
 But j. if all the Elctl be really many diftinlb 
 Perfons, then, either Chrifl wit ft be alfo as many 
 dift.ncl Per font , or not be the fame P erf on with them 
 all, or any of them. But the Elect art many di- 
 ftintt Perfons, and Jhall be fo for ever : Peter was 
 not Paul or John : They do not the fame Atts i 
 They be net guilty of the fame numerical fins : Every 
 vian jhall anfwer for all that he hath done in the 
 Body, and rot for all that all others of the Elecl: 
 have done. All the Elttl fmll not ft on the twelve 
 Thrones , as Ap' files : All did not Preach the 
 Cofpel as Paul did, nor Per feme as Paul did: Over-* 
 throw difiinff individuation here or in Heaven, and 
 how difmal will be the con feculence ? And. here, will 
 not each man- have right to anoihers Houfe, Wife y 
 Food, Goods, if they are but one Perfon ? 
 
 To be one in Spirit, is no ?mrc to be one perform 
 than feeing by the fame Sun- tight mahcth all. Eyes 
 to be one Eye. For the Spirit is not cur perfonality. 
 
 And if you wake Chriji to be many Millions of 
 Perfon*, where is his Vnity in himfeif, or with any m 
 
 2- Jf Chrrfi a?id the FleEl, be' all one, and the 
 fame Perfon, then the Ele£h are really God himfclf : 
 For the Perfon of Chrift, is God : Thefe men are 
 unfit to confute the Schools who have long maintain- 
 ed that the very human nature of Chrift, is not a 
 fart of his 'Perfon, but an accident of it ; becaufn 
 he is but one Perfon, which is the fecond in Trinity 
 from Eternity, and is God (of which fee Derodon 
 de Suppolito- ) And if we are all one God, then 
 God ftffers when we fuffer, and God judgeth himfelf 
 yyhen he judgeth us : May not Men pray to fuch 
 then, and \Yorfirip> them as Gad'> <*vd Truft in tht>*n 
 
 A 3 as 
 
To the Reader. 
 
 as Gods * Is not %hti Idolatry worfe than Image- 
 Worjhip, or than Anti-chriftianity ? 
 
 3. If Chrijt and the Elett be one and the fame 
 T erf on, ,then Chrift fmneth when ever they fin : And 
 Chrift fujfered for his own fin, even that which he 
 by them committed : And then he pardoneth his own 
 jm ', C or who pardoneth him ) ? But all this ii falfe. 
 
 4. And it would follow, that all the Eleli are Me- 
 diators to themfelves, and dyed for their own fins, 
 and pardon their own* fins, and juftify themfelves, and 
 believe in themselves, and fave themfelves. 
 
 5. And are all Chrift? s threatnings again ft him- 
 [elf which are againft m ? Doth Satan overcome 
 kim y when ever he overcome th m f Is his Law made 
 for himfelf, that is made for m ? Doth he command 
 a Father to correal Chrift, when he commandeth him to 
 corrdl his Children ? Doth the Magistrate hang 
 Chrift when he hangeth a AialefaUor^ tho* Eleit r 
 ( that fmneth by fur prize. ) 
 
 6. Where there are divers Bodies, and divers Souls, 
 and divers Vnderftandings^ and divers Wills, there are 
 divers Perfons : But of all thefe, in Chrift and li$ 
 there is a divcrftty. 
 
 I believe- that the IJnion between Chrift and the 
 Glorified, will be neerer than we can well now conceive : 
 But not fuch as will make m one and the fame Per- 
 fon with Chrift. 1 have read in Phanatick^ Fryers, 
 fuch at Barbanfon, and Benedi&us de Benedifti?, 
 and m Gibienf the Oratorian, of our Deification, 
 and being Coded with God, and that it is the only 
 perfection to know no being but God : And I have 
 read of fuch Heathen as Wcr flipped Demon-Gods, 
 that once were men. And it is the top of the now 
 prevalent Bruitifm, cr Saddncifm, to believe that all 
 Souls are but one God, and as Candles that are far 
 ■dividuate by the Oily Matter , when exwtt, are all 
 
 one 
 
To the Reader. 
 
 §ne in the common Air ; and that there is nothing hut 
 God and Matter. But I hope few good Chrifiians 
 mil fo far lofe the knowledge of themfelves^ as to 
 take themfelves to be the fame Terfon with him that 
 is God : Angels forbad John to Worfhip them, tho 9 
 he took^ them not for God. Do thofe Churches ex- 
 ercife Difripline upon fuch as are one P 'erf on with 
 Chrifl f Do they Excommunicate Chrifi for fin ? 
 No wonder that Dr. Crifpe chargeth David as 
 fpeaking untruth, for complaining of his fin, and Gods 
 difpleafnre j tho' John fays, tie is a Lyar that faith 
 he hath no fin-, and all God?s Saints havt profefs'd 
 Repentance ; but I read not that Chrifi did ever 
 Repent of fin. 
 
 J doubt fome will think that I feign Mr. Crifpe to 
 fay what he doth, not, his words are thefe : 
 
 Fir fly He accufeth me as faying £To fay t)lir 
 Union with Chrifl: fo makes us Plefh of his Flefh, 
 than we are the fame PERSON with Chrift ; 
 this is fo grofs, that I will not beftow time to 
 confute it- ] He anfwers Q u Nor cannot as long 
 M as that Text is in our Bibles ; we are Mem- 
 M bers of his Body, of his Flelh, and of his Bones 5 
 
 ic Ephefi 5 God faith, He that is joyned to 
 
 Cc the Lord, is one Spirit-, which is more than a 
 cC Political Member, or a Natural Member either.] 
 / believe that it is more than Political, but not fuch 
 as maketh us one Perfon with Chrifi. Andrew 
 Oflander, is condemned by Proteflants for feigning 
 that the Effence of Cjod is our Righteoufnef. Neftorius 
 was condemned by General Councils, as fuppofad to 
 feign Chrifi to have two Perfons : What would thefe 
 Councils have fudged of them that feign him to have 
 Million of Perfons, or Millions, to be all on? Per- 
 fon with him ? 
 
 A 4 As 
 
To the Reader. 
 
 As t$ Mr. Crifpes £piftle, it calleth more for 
 Titty , than Confutation : He pretendeth out of his 
 Notes, to tell what 1 Preached at Pinners-Hal], 
 Jan. 17. 1673. an ^ ^ U S- X1 - l6 74- (/* longfince.) 
 And he begins with a grofs untruth, that J faid > £ L( - A 
 ct mans firft: believing is by external Arguments, 
 cc not by the Operation of the Spirit, but his after- 
 tc believing is by the Spirit.] / do not believe that 
 the man purposed to lye, but trufted h s falfe Ears y 
 and Notes. The World \noweth how voluminoufly 
 J have written to the contrary : Never fuch an 
 Opinion came into my head : But contrarily I have 
 copioujly proved, that even common Faith, much more 
 the firft )ufttfying faith, is the work of Gods Spi- 
 rit : : My Cathoiick Theology, proveth it all ap 
 large. I doubt not but both firft and fecond Faith . 
 is by -Script are Argument } but never dreamed that it 
 was not the Work of the Spirit : Indeed I find few 
 tf his accufir.g Notes, that be not falfificatiom by 
 Jus defective or patcht Recital. 
 
 I am forty that he hath wronged the Memory of 
 fuch good men as Mr. Fowler, avd Mr. Cole, by 
 telling the World how unftudied, and yet how con- 
 fident they have been in feme points. But he did 
 worfe in citing Dr MaiUon, that incurred their Cen- 
 fure for defending me in that very Pulpit, where he 
 faith I Preach* d again ft fuch accusers as he j and 
 was wholly of my judgment. Axel reciting Arch? 
 Btfhop Uiher, who perufed my Confeflion written 
 a\ainft the Antinomians, and altered not a word in 
 j>, before J publijhcd it ; I got him and Mr. Gataker 
 to read it ( and it was the laft Work that Afr. 
 Gataker did in the World, as his Epiftle and his 
 Sons fmw. ) 
 
 Had the Prefacer read but that one Boo\>my Con- 
 feflion, written in 1655. and there the explications 
 
To the Reader. 
 
 of the Co v trover fie s , and the many /core plain 
 Texts and Arguments, and the hundred Teftimonies 
 of Synod, and Rroteftrat Divines, for the Dothine 
 which I defend \ and fpecially if he have read my 
 Exp'ication of all thefe Conxr over pes, m my Catoh- 
 lick Theology, and Methodus, and Difpute */ Ju- 
 dication, and of justifying Righteoufneis} and yet 
 had calPdfor an anjwer to Mr. Cole or Mr* Fowler^ 
 J fljculd have told him that he, and fuch as he, are 
 too hard or deaf for me to anfwer. 
 
 But he impertinently citeik other men, that fay, 
 vce are jufttfied by Free Grace, and the Righteouf- 
 nefs of thrifts and not by Works ; as if he would 
 fat fly intimate that 1 deny it, when I neither truft 
 to, nor know any Righteoufncfs that is not meerly 
 Subordinate to the Right coufnefs of Chrift ; and take 
 his R'ghteoufnefs Habitu I, Active and Paffive, to 
 be the only and perfect Meritorious Caitfe of our Jn- 
 ftifcation, and Salvation of Grace and Glory : And 
 J wonder not, that Paul counted his own Right e- 
 cufefs by the Law to bs dung in compa^ifon of be~ 
 ing found in Chrift, having his Righteoyfnefs. But 
 I abhor the opinion, that Ckrift's Righteoufnefs given 
 us, is all without its, and none within in, when Chrifi 
 dwelleth in m j as if 600 * Texts of Scripture were 
 all falfe, that fpeak of the necejfity of an inherent 
 and atlive Righteoufnefs, I abhor the opinioft cf 
 any works necefjary to juflif cation or Salvation, or 
 to any common Bltffings in the fenfe of Paul :, fitch - 
 as make the reward to be of Debt, and not cf Grace. 
 < 1 thinks few mtn living, are lefs tempted to mag* 
 nify or truft to any worth of th.ir own, than 1 am. 
 J lool^not for a bit of Bread, or an h urs Eafe y or 
 Life* or the Pardon, or Acceptance of one Duty, or 
 cf my Holieft Affections (fo faulty are they by their 
 great Imperfettion) but meerly from the Free Grace of 
 
 God, 
 
To the Reader. 
 
 God, and the Merits and Interceffion of Chrift. 
 But jhould I take all for Errour that this Preface 
 rec teth as fitch, and all for truth that Dr. Crifpe 
 and fuch men write • I Jhould look^ for wifer ?nen 
 than him or Mr. Cole, to Anathematize me y rather 
 as an A'iti-Gofpeiler , than a metr Antinomian. 
 And I am the forryer for the prefixing of the Twelve 
 Reverend Names, when 1 find by their Epiftles that 
 they had read this Treface^fo full offalfe Citations and 
 grofs Errour, and fay not a word again ft it, nor a- 
 gat ft fuch a Book^ 
 
 Mr. Cockain, in his Epiftle, directing it to them 
 that live Godly in Chriffc Jefus, tells them^ that the 
 Kingdom of God within them, fhall never be 
 fhaken *, and the Divine Nature that hath fwallowed 
 them tsp, (hall for ever fatisfy them with variety 
 of Contentments. And is not that ours which is 
 within us ? And is this Kingdom and Divine Na- 
 ture^ nothing but that which Chrift did without us, 
 imuted to be done by m ? And if this be no fub- 
 ordinate Righteoufnefsj what doth the word ftgnify 
 f$ ma y hundred times tfed in the Scripture f 
 
 Let them but grant "juft if cation by Faith, and 
 let them affign Faith what Office therein they can 
 reafenably imagine, without flat denying all Pauls 
 Dottrme, and they will confute Dr. Crifpe. Say but 
 that Faith is imputed to us for Right eoufnefs, and 
 give not the lye to Paul, and fare we fliall be recon- 
 ciled. But if they Kill tell us that by Faith, Paul 
 meaneth not Faith, but C drift's Righ*eoufnefs ; they 
 m ft pr&ve that they have more than a Papal Power 
 to m^k? God-s Word-, by making the Senfe^ when 
 God maketb but .the Letter, before we can renounce 
 the Scripture and believe them. And yet^ if they 
 will expound imputation fobcrly, we foalhgrAnt them 
 the matt er( that Chrift' s Righteoufnefs is accounted to us 
 
 of 
 
To the Reader. 
 
 of God, m the only Meritorious Caufe of our Ju- 
 stification and Salvation ) tho* we believe that by 
 Faith, Paul meaneth Faith- 
 
 But if they ft ill fay % that by Faith is meant only 
 the Object of Faith, and not the Aft ; could we but 
 get them to forbear Anathematizing Men for being fo 
 Learned^ a* to under fiand Englifii^ we might yet hope 
 at leaft, to keep the flame of their Zeal cut of the 
 thatch within the Chimney j by telling them the dif- 
 ference between the Object of Faith, as fucfb and 
 the perfon that is the Object, otherwife confidered. 
 In real Exiltence, Chrifi, tho not yet believed in, 
 is the fole meritoricm Caufe : But it is only in effe 
 COgnito, that Chrifi is the Object of Faith. And 
 School-Boyes that have no damnable Learning, may 
 teach thefe confident men, that the Objeft as an Ob- 
 jeft believed, is the very form in fpecie of the Aft 
 of Faith : It is an, Atl without it-> but not this 
 Aft, vtTL* the Christian Faith. t As Jin in effe reali 
 is damning, but in effe cognito objeftivo, it is the 
 form of the Grace of Repentance • fo is it here. But 
 jf they trill grant that by Faith is meant Faith, and 
 not fay that Paul condemneth Jufiification by Faith , 
 as being but purification by Works ; let them but 
 tell m, how it jufiificth : / fay not efficiently at 
 all\ but only as a meer receptive qualification: If 
 they fay as an Efficient Inftrument, they give it 
 much more than 1 do ; and lay it en the AH or 
 the "jb Credere, as they fpeak : For, what elfe is 
 the Infirument j I hope they mean not that Chrifi 
 and his Right eoufnefs is but the Infirument: But of 
 this, more after. 
 
 1 thought it meet to hive recited many hundred 
 Texts of Scripture , nhich they dreEtly contradiB 9 
 y^hich good Men fiwuld rather believe than them : 
 But if the Reader will perufe my ConfeffiOD , he 
 will find it there done already. And 
 
To the Reader. 
 
 And 1 thought it neceffary to commend the good 
 Lives of many of them {excepting the Schifm and 
 Vnrighteoufnef that Faflion doth involve them in ) 
 left- the Grofnef of their Verbal Err curs, which corns 
 from unskilfidncfs in Words and Methods, fnould tempt 
 many to ytdge of the Men by their Words^ and Opinio 
 ons ; and [hould harden the malignant to jtfftifie all 
 their hard Cenfures andVfage of the Non-Confor- 
 mifts for their fakes. And yet Mr. Crifpe is one 
 of my [harp C en fitters, for charitably excufng Men 
 from leffer Enours than his own ( while he falfify, 
 cth my Wo>'ds about cur dijferenee with the Papifts.) 
 
 / h;tve [aid oft^ and long agoe, that I cannot be 
 fo harden d aga ; nft God's miraculous Judgments in 
 New- England) on Alrs % Hutchifon and Airs. Dy- 
 er> and the Cafe of their Governour, and Mr. Wheer 
 ler, recited by Mr- Weld, in his Book^ called, The 
 Rife and Fall of Antinomianifme in New- England, 
 4U to defpife thofe with the Scripture^ to hear Satan 
 Jeeming an Angel of Light or Right eoufnefs. I once 
 more counfel the?n that are prejudiced againft my 
 Writings-) to read Mr. Bradfhaw {an Independant) 
 cf Juftification, Mr. Truman's Grand Propitiati- 
 on) Ant. Watton de Reconciliations, Mr. Gata- 
 kcr against Sakmarfb, and on Lucius ^^Pifcator. 
 Ben. Woodbridge ( the frft Graduate of the New- 
 England Colledge, ) Mr. Thomas Warren, Mr. 
 Hotchkins, Afr. Gibbons r/ Black- Fryers, his Le- 
 cture at Giles, Placeus in Thef. Salmurienf. Teftar- 
 -dus, Codurcus; but above all\ Vine. le Blancks 
 Thefes 5 and the Breme Divines, S.Charles Wolfley 
 cf Juftification , and the forcfaid Book^ of Mr. 
 Weld a New-England C ongregational-man : The 
 Subjeff .of which, J fuppofe two or three of the Twelve 
 Evifthrs ( the two Air. Mathers, tf not Mr. Chancy 
 *!fo ) will give you a truer Account of 7 than Dr. 
 
 Stubs 
 
To the Reader. 
 
 Stubs ( a man miferable in life and death ) did do. 
 
 Once more I conculde, that if Chrift was one Per- 
 fon with the EleEk, before they were men^ he was one 
 Per fori with thofe that were no Perfons : If he we're 
 one Per [on with them, before their Converfion y he was 
 one Ptrfon with Millions of wicked men, and /laves 
 of the Devil, and the haters, and per fecutors of Him- 
 [tlf % and of Holinefs. And feeing they hold that 
 this Vnion is not dijjolvable^ do they not feign him 
 now in Heaven to be one Ptrfon with all the Elett 
 wicked firmer s on Earth ? 
 
 1 ft ill fay , / will not lofe my Charity as to the 
 Perfons of tbefe blind Zealots, and Hnskilful Talkers : 
 But how confcionably foever they live, it is no thanks 
 to their ungodly unchriftian Doffirhe. If they prevail 
 to ma\e England believe that eleft wicked Infidels are 
 as righteous as Chrilt -, and that .it is impofftble that 
 any fin jhould hurt them-> or that any Prayer or Du- 
 ty (jwnld do them any good^ ( the exprefs Words of 
 Dr. Crifpe ) and that to intend their own good by 
 any y is to wrong the Free Grace and full jaiva- 
 ticn by Chrift (with the reft like this): •, 1 ftmtld 
 have more hope of the Turks and Heathens, than of 
 that Land that receiveth and praftifeth thefe Prin- 
 rifles, nctwithftanding Mr. Cokaiifs Benediction to 
 thofe that prattife what this Doctor taught. 
 
 The God of Truth a?id Mercy, fave a poor Nation 
 from the extream Factions that run deeper daily into 
 the guilt of Impenitency and doleful Divifions ; and 
 let not fober Peace- makers mourn in dejpair, over * 
 hopelefs Generation of felf-deftroyers, as having labour* 
 ed for Peace in vain, 
 
 Jan. 15. 1 6 
 
 8' 
 
 90 
 
 A 
 
A further Advertifement 
 to the READER. 
 
 HE that will know whether I rightly cite Dr. 
 Crifpe, muft read his own Bookj, efeciaUy y 
 Lib. 2. Serm. 3, 4, 55 6, 7, 8. 15. and Vol- i. m Serm. 
 9 7 10, 11. He is fo large? that I muft give you 
 but a Tajie of his Dotlrine, in his own Words. 
 
 Vol. 2. Serm. 3. pag. ( Edit. 1644.) 88, 89, 
 90. It is Iniquity it felf that the Lord hath laid 
 
 on Chrift. It is the Fault or Tranfgreffion it 
 
 faf To fpeak^ it more plainly, Haft thou bee?i 
 
 an Idolater, a Blaphemer, a Defpifer of God's Word, 
 a Tr ampler on Him ? Haft thou been a Defpifer 
 of Government, a Defpifer of thy Parents , a Mo- 
 ther er, an Adulterer^ a Thief, a Lyar, a Drunkard} 
 Reckon up what thou can ft again ft thy felf \ if thou haft 
 Tart in the Lord Chrift, all thefe Tranfgreffions 
 of thine become actually the Tranfgreffions 0/ Chrift? 
 and fo ccafc to be thine , and thou ceafeft to be a 
 Trarfgreffor? from that tiwe they were laid on Chrift, 
 ( which he oft faith, was before we were bom ) 
 to the laft hour of thy Life : So that now thou 
 art not an Idolater ', thou art not a Perfecutor, a 
 Thief, or a Murtberer, (Why will not our Judges 
 believe this > but hang innocent Men ? ) Thou 
 art not an Adulterer, thou an not a finful Perfon^ 
 ( Why did Chrift then juftifie the confefling Pub- 
 lican ? ) Reckon what Sin foever yon commit^ when 
 you have part in Chrift, you ARE ALL that 
 Chrift was } Chrift is ALL that you were, 2 Cot. 
 5«2l. mark it well : Chrift is not himfelf fo 
 complcatly righteous , but we are as righteotu as he 
 was : Nor we fo compleatly finful^ but Chrift b&- 
 came 7 being made fin^ as compleatly finful as we : 
 
 Nay* 
 
To the Reader. 
 
 Nay y more\ The righteoufnef that Chrifl; hath with 
 the Fat her , we A R E the fame right eoufne ft ; 
 that very ftnfulnef that we were , Chnft is made 
 that very finfulnef before God } fo that here is a 
 dirett Change : Chrifl: takes WvPERSONS, 
 and Conditions^ and fiands in oht ftead ; we take 
 Chrift's PERSON and Condition, and ft and in 
 his ftead : What the Lord bheld Chrifl to be 9 
 that he beheld his Adembers to be ; and what he 
 beheld the Members to be in themfelves, that he be- 
 held Chrifl himfelf to be. Chrifl: himfelf is not 
 
 mere righteous^ thzn this Ptrfon\ and that Per fori 
 is not more finfnl than Chnft was. 
 
 Pag. 91, &c. He at large ftriveth to prove that 
 it was not only the' guilt of fin , or the Puniflment 
 that God pat on Chrifl, but the very fin it felf. 
 So p. 108. ( Having well proved, that Imputation 
 iignifieth not, That God lyed 7 or mif- reckoned, 
 but only reckoned that to be , which truly is : 
 He faith j £ That Chrifl became as really and tru- 
 ly the Perfon that had all thefe fins, as he that 
 did commit them really and. truly, had them : ] 
 Readmore y Serm 6.pag. 1 39. There is not one Pdjfage 
 of Scripture that fpeakj of imputing our fins to Chriit. 
 
 Vol. 1. Serm. 10. pag. 242. For ANY HURT 
 that fuch fins can do to #*, it is not poffible ; 
 for Chrifl hath made fatisfattion. pag. 239. Tho* 
 fins be committed y there is no peace broken, becaufe 
 the breach of peace is fatisfied in Chrifl. p. 234, 
 
 235. That they are to do, they are not to do it 
 with ANYEYE to their own Advantage , that 
 being already perfectly compleated to their bands 9 be- 
 fore they do any thing : But with an Eye to glori- 
 fie Cody and to ferve their Generation. And page- 
 
 236, 237. he is large in threatning them that pray 
 or do any thing for JLife } or furthering cur Salva- 
 
 tiofff 
 
To the Reader. 
 
 tion ; Do thiSj and live \ being the Voice of the 
 Law 3 therefore we muSi do nothing that we may 
 live-, ( or as elsewhere he faith ) to be ever the bet- 
 ter for it. 
 
 P. 230, 23 1 . There is not any Duty you perform*, 
 when yon have attained the higheft pitchy that hath 
 any prevalency cr availablenejs^ to produce to bring 
 forth any the lesft Good to your feives : 1 fay <#- 
 gain , There is nothing yon can do^ from wbe- ce 
 you ought to expett any Cain to your feives by do- 
 ing , yon ought not to feek to find in what yon 
 do> &c — No Believer for whom Chrift dyed, fimdd 
 have the leaf; Thought in his heart , of promoting 
 or advanceing himfelf^ or any end of his owv y by 
 doing what he doth, but to glorifie God, and do 
 
 qooet to men 
 
 Tou cannot propound or v tend to your feives any pof- 
 fible Gain by Dmy\ &c- Why then do men plow, 
 and fovv, and trade, and eat, &c. Is it not as 
 much againft Chrift to do good for others, as 
 for iny felf ? Is glorifying God inconfiftent with 
 feeking to be faved ? 
 
 Reader, I give thee but this Tafle, to pew thee 
 how truly I cite him in all the reft. I have Five 
 Arguments again ft ihefe Men. 1 . The Effential 
 Nature cf Man. 2. The Nature of God , and 
 his Government. 3. The Office and Work^ 0/ Chrift, 
 and Grace. 4. The whole Bible. 5. The Confent 
 of Mankind, efpecially Chriftizns. 
 
 The difmd Effccls : 1. The confirming of Thou- 
 fands in Popery, feeing our horrid Errors. 2. Har- 
 dening Malignants in Intpenitency^ as being but a- 
 gainft odiow Hereticks. 3. Seducing ignorant Zea- 
 lots^ cheated by good Words and Names. 4. Threa- 
 tening thz Land with uncurable Divifion % 5. Dif- 
 affcCting Rulers agaivjl m a* ivtoHerable* 
 
 To 
 
To the TEACHERS of 
 Dr. Crifpes Do£lrine. 
 
 f~r^ H E laudable Convey [at ions of many of yon$ 
 JL flxw, tk** y on are vot wholly void of Religion : 
 hnt ifs no thanks to your irreligious Doctrine. It 
 is no wonder that fuch men would cafv out Reafon 
 from Religion ^ for their Religion fecmcth to be by 
 mecr infiwcl : But if it muff be without Reafon^ 
 it is hard that they will make it all agatnft Reafon. 
 While Reafon is effenti.tl to man^ no wonder then if 
 Religion meet with much Refislance\ and if \ as one 
 of Mr. Crifpe's Authors faith, ( nigro Carbone 
 notandus) That to caufeoneto believe in Chnfi^ 
 be as great a Miracle as ChriJPs Refurredtion> 
 and as great an Inftance of Almightinefs, as any 
 Work that God hath made : No doubt , but it 
 is a hard, and great , and fecial IVor^ and an cf» 
 fett of Omnipotency, or elfe it were no effeft of God : 
 For, omtns potentia eft Dei eft Omnipotentia. A 
 Hand or tongue moveth ?iot but by Omnipotency - 
 but all that God doth , are not equal Infcances or 
 Demon ff rat ions of Omnipotency ; nor are they all Mi** 
 racks ^ and as great Miracles as the Refmreilion of 
 Chrilt. Js not the preaching of the Gofpel a means 
 of mens believing ? And is that as great a Mira- 
 cle as Chr ill's RefurrtEtion ^ that is .wrought by jo 
 rational a means^ ufed by man f I am fure St. Paul 
 fifed not fo much to prove the Truth of Chriftianity 
 from this Medium [Tome believed ii\ e r g°y it is 1 
 irue 3 as by the Rejurrettion of Chrift -* JNor is 
 every Woman or Man* Belief as good a Proof th®t 
 the Gofpel is true: 1 would not have Inf dels taught 
 to fay^ .If God damn me for not believing, k will 
 be for not doing that which is as great a Mira- 
 
 B' Cfcr 
 
To the Teachers 
 
 tic as Chrijlh Refurredlion , and as great an In- 
 ftance of Almighty Power, as the making of Sua 
 and Moon? and of the World : Overdoing is un- 
 doing. 
 
 But if the men that J oppofe, be religious, 1 can- 
 not deny but it muft be by Miracle or Madnefs : 
 Confider avd judge. 
 
 Is it any other to be for Rtligion, and to preach 
 and labour , and fuffer for it, if it have no Good- 
 nefs in it, and will do no good, and muft thus le 
 believed? That is good that doth good. Dr. Crifpe 
 is larve and earnefi in telling us* that nothino- that 
 rce do, muft be done to do us any good, or give 
 us the ka/l Gain or Advantage , nor muft fuch a 
 Thought come into our hearts^ that we (l)all be ever 
 the better far it - 7 for Chrift hath already done all 
 that we need. And if it do us no good, it doth 
 good to none. To God it can do none ; if we be 
 righteous, what do we give him. Our goodnefs ex~ 
 tendeth not to him , by adding any thing to him. 
 Pfal. 16. 1,2. And to men it can do no good, if it 
 can do none to our felves; for either thofe men be 
 elect? or not : If they be elett, all their good was 
 \erfetted by Chrift, as well as ours before they were 
 bom ; And it will be as great an injury to Chrift* 
 to endeavour to do them any good , as our felves : 
 And this cither to their Souls or Bodies -, for Chrift 
 hath pur chafed all good for both : Oh what an Anti- 
 dote again ft Charity is here, and again ft doing good 
 to aU men, efpccially to them of the Houjhold of Faith y 
 and again ft feeding Chrift in his Members ! 
 
 But if they are not elett, thefe men fay that Chriit 
 dyed not for them, to pur chafe them any good, and to 
 do them good, is impojjible - 7 and what a Wrong would 
 it be to Chrift, for us to pretend to do men goodwith~ 
 out him, or his vurthafe ? 
 
 But' 
 
of Dr. Crlfpes Doctrine. 
 
 'But they fay we muft do it in Thanl^fulnefs^ for 
 beirvr faved. already : But what good is in that Thank- 
 fulnejs, when it doth no good to God or man^ to our 
 [elves or others ? Is not this to trufi to worlds ? AH 
 Atts with them are Works; and Thank fulncfs is an 
 A^i or Habit* 
 
 And if we are never the better for Love^ Thanks^ 
 and Praifes to God on earthy what the better Jhall we be 
 for them in Heaven ? What do thefe men preach for ? 
 What do they gather Churches for ? And what do they 
 exercife firiftnefs for^ by their felf devifed . terms of 
 their Church«Communion ? What do they write for 
 and wrangle for^ while they frofefs that it is not to do 
 any good) to God^ to them/elves^ to the eleft^ 0Y t0 *ke re*> 
 probate ( which undenyably fo/loweth ) ? I l^now yen 
 fpeak^for Faith , Prayer^ and Holinefs, and I think yen 
 fray your felves : But to what end, Chrift fath 9 
 ask and have, feek and find *, Dr. Crifpe fyitfc 
 feek not to find : O think not that you foall be ever 
 the better for fraying-) or any thing elfe that you do in 
 the greatest heigth of Piety. Is Prayer only a Thankf> 
 giving? I knew an old Man ( one Difhforth> by Cal- 
 yerley n$ar Bradford in Yorkshire ) who went among 
 the Followers of Hacket ^^Coppinger, called, Grim-, 
 dletonians (from the Town where they lived) : And 
 going for Novelty among them % they breathed on him^ 
 and he came home fo tranfported, that he left his for- , . 
 mer way of Praying in his Family % with Confeffion and 
 Petition, and did all by Extafy, and Than\fgiving^ 
 and Praife^ and fo continued about a Fortnight, and 
 then returned to Humility ■> and relented {^hiir.fdf and 
 his Son were my Informers. ) 
 
 / wonder that it is not fowith aU that think. fTfjfiqg^ . 
 hearing f readings meditating^ and Sacraments do _.no : 
 good: P&td alt from a fcttijh Expo prion of £ Db r 
 fifais and live, 2 ** tf & forbid doing any thing that 
 
 IJ?'5 ' $£ 
 
To the Teachers 
 
 vr>e may live : And from an Vnchriftian Conceit that 
 Chrift giveth hs all that he decreet h or purchafeth, 
 as foon as the Price is paid : And that tecauie he 
 frccth hs from the Law of Works, and, of lnnocency y 
 he ?naketh us lawltfs 5 or is a Kino that hath no Lawsj 
 vr Laws that are neither the Meafure of Duty or Jndg* 
 ment, the keeping of which is no fubordinate Righteouf 
 viefs irlTa-Utum , becaufe it is not as Chrift 's 5 * purcha* 
 fing f rice 3 and ]uftiftth not primarily m,r °m tOtUOi: 
 Or as- if Chrift commanded and gave a Righeoafnefs 
 which is' no Rhhteoitfriefs ; and that becaufe all jufti* 
 fymg is not making Righteous, therefore making 
 Righteous is no Juftifying, ner any part of it. Its 
 a \hame\o_ftay to ate many Ttxts rgiirTt thefe men^ 
 tvhere the -whole Bibfc^ but efptcially all ChriiPs own 
 Preachings and Parables, arc fo expre(ly sgahft th m 7 
 that I adrnire with what face thefe inert prdfefs to be- 
 lieve the Scripture. And 1 wonder not that jome of 
 them fay, that all the written Word is a Covenant of 
 Workiy and only the Spirits inward Wor\ is the Cove- 
 nant of Brace : And when th<y tell us ( as CriTpe, 
 p. 242. Vol.* 1 • Ed. 1.) That for any hurt that fuch 
 fins' can do tr?, ir is not pofiible, for Chrift hath 
 made fatisfadiioH- / wonder why they freach again ft 
 that which doth no hurt*, and why they excommunicate 
 wen for fin* y and why they fcruple Perjury, Liturgies, 
 P a^if^ Communion , or any Point of Conformity \ yea, 
 why fomc of them willfuffer rather than conferrn, when 
 it is impoffible for any fin to hart them : Why do 
 y<mr hearers pay you for Preaching again ft a harmlefs 
 thing ? Why mal^e yon fo much Complaint againft 
 IJmeformeo.nefs ? Sin doth God no hurt ; it doth not 
 the Eletl any hurt by your Dottrine; for Chrift hdth 
 fitisficd and born all : And the Reprobate are nn* 
 capable of goody for want of fatis faction for them. 
 I 1 ray you do not fpeak^ow this Boftrim to the World :■ 
 
 If 
 
of Dr. Crifpes Do&rine. 
 
 // you do, I jhall be glad that yon are confined to your 
 [educed ignorant Congregations. Jf you will tell the 
 Worlds If you are elect, no fin can poflibly hurt 
 you ; whatever Murders, Adulteries, Perjuries you 
 commit it is none of your fin^but Cbrifts : It cannot 
 be his and yours too ; and if not eieft, you have 
 no hope ; and if you be eleft, you will be never 
 the better for praying, conlidering, charity, or 
 any Ad of Religion , or Juftice , which you do., 
 nor muft once think to gain any thing by it: Horn 
 many Converts is this like to make ? And what would 
 fuch a Nation come to ? I hope- few of the publicly 
 Preachers that you call fcandaluus, preach fo fcanda- 
 loujly as this. I have one Re que ft to you, that if you, or 
 any other be questioned by the Judges for Murder, A- 
 dultery, Falfe-witncfs, Perjury, or Robbery y you will 
 not fay as Dr. Crifpe hath taught you £ / am no 
 Murderer, Adulterer perjured Robber y &c. It is Chriffc 
 that is fuch a one, and not I \ it cannot be my fin, whzn 
 he hath made it his ] » for I doubt, neither the Judge? 
 or Ju r y well believe yon : If you believe not me, ask 
 the Judges,^ whether it be you or Chrilt that is the fin* 
 ner ? I doubt it is you that will, be hang*d 9 
 
 If you fay-) £ for what may not ignorance fay ~\ 
 That it is not ac the Bar of man^ but of God only, 
 that Chnft is the finner, and not we : / Anfwer, 
 Know you not that Judges and Princes are Goa*s Ojfi- 
 cers, and that the Judgment is tie Lords ; and that 
 what they do accordi?ia to his Willy he d>th by them : 
 Pie doth not command Rulers to hang nien fur a fit) 
 that is none of theirs. All mens Judgments are Nul- 
 \hties, that are againfi the fore- known Judgment of 
 Qod: It is the King that pumflh'th when the hang r 
 man execu'eth : God punifjeth men by Rulers^ ar c 4 
 doth it righteoufly, 
 
 P 3 I uritf 
 
To the Teachers, &c. 
 
 I writs all this , the rather becaufe Mr, Cokain, 
 in his Preface, exhorteth Preachers to go on where the 
 Dr. left : / httmbly befeech them fir ft to read and 
 believe, Mat. 5. & 6. and 7, 8. and 13. 18. 25. and 
 
 all the Sermons and Parables of Chrift ; and not down- 
 right to give him the I it* and call it exalting him : 
 
 And for them that report that there are no fuch Words 
 in Dr. Crifpe, as I report, \ wonder not while they 
 think that lying can do them no hurt, and is not their 
 fa, but Chrifts. 
 
 ■ And they that believe they are under no Law, may 
 believe that they have no Tranfgreffion, nor Chrift: for 
 them, when they had -never any. And to them that 
 talk of inherent Right eoufnefs, as Itfs neceffary than 
 God hath made it \ I defire them but to mari^ what 
 Chrift faith of it, and to remember that fin is much 
 of Hell^ and holinefs of Heaven : And that Chrift: 
 came to fave his People from their fins , as more righ- 
 teous than the Scribes and Pharifees inherently, and \ 
 to make them a peculiar People jealous of good Works, and 
 holy as God is holy ; and to bethink them whether to 
 di! grace the Builaina, be to honour the Architect ; and 
 whether the worth, or the worthlefnefs of the Work-, 
 more honour the Work-men \ and whether the Cure of 
 the Sick^ difconour the Phyfitian : And whether to 
 fay , that my Clocks or Watch will go by artificial 
 mea/^s,—or only no longer, than the Worl^ mans Finger 
 only moveth it, do more honour the Artift : And whether 
 the Pfalms would fo much call us to glorifie Cod for 
 his Works, if all that is afcribed to his WorkjiWere 
 taken from his Honour, the Lord teach us better to 
 under ftand that Word, that makcth the fimple wife, 
 and not to fet Chrift againfi himfelf , and again ft 
 his own Honours, Government and Laws, 
 
CO 
 
 <& A »& A ^ *&<&»&& »&*&*& 
 
 A 
 
 Defence of Chrift> 
 
 AND 
 
 S 
 
 CHAR I. 
 
 Prefatory. 
 
 Ortho- £^\ /JP, Having my fclf, and the Congre* 
 gatioh which I am Related to, been in 
 danger of the Errours called Antino- 
 miaii \ I wrote to yon^ to intreat you, 
 who have done fo much heretofore^ to Conquer and Ex- 
 tirpate thofe Errours^ to get the London Minifters^ 
 to publifl) their Judgments again fi Dr. Crifpe^ Book y 
 and Juch other s y novo Re-printed, and rifing up with 
 re- nerved danger. 
 
 Reconcil. You did fo, and I anfwered you j 
 l- That 1 thought it not feafonable, till the ac- 
 ceptance and fuccefs of that Book and fuch others, 
 
 B 4 W<J$ 
 
% Prefatory. Chap. i. 
 
 made our danger fo notorious and great, as would 
 clearly juftify our Confutation : I have written 
 on that Subjedt fo much already, i. In my Confef- 
 fion of Faith. 2. In my Apologies againft Mr. Crau- 
 don, Mr. Aaires^ and others. 3. In my Deputati- 
 ons of Justification. 4. In my Life of Faith. 5. In 
 my Juftifywg Rightconfaefs , and there againft Dr. 
 Tally ; , and my laft Ammadverfions on Mr. Cart- 
 wright. 6. In my Catholick^ Theology, efpecially tha 
 five iaft Chapters- 7. And in my Methodus Theo- 
 logies All which, are unanfwered to this day, that 
 I know not why I fhould be forward to write much 
 more : For they that will not read this that hath 
 been fo long written, are not like to read it if 
 1 yet write more. 
 
 And I am fo fearful of ftirring up the hidden 
 fpark of this mifchief, that having written Four- 
 teen Years ago a (hort Decifion of a multitude of 
 thefe Controverlies, I fufpended it, left it fhould 
 kindle New Oppofitions.- 
 
 2. And 1 told you, that we have now fbch pub- 
 lick and dangerous Controverlies, about RoyaIty r 
 Prelacy, Conformity, &c\ that it is very unfea- 
 fcnable to make a noife of the Errours and Facti- 
 ons among the Tolerated, though they ihculd 'fomt- 
 \vhat increafe by advantage of our filence, till we 
 fee what poblick lettlement there will be. 
 
 3. And I coafefs, I have an opinion that ac- 
 cidentally the Books which ycu fear, will fo 
 effectually confute thetnielves, that they will occa- 
 sion more good among fober knowing Chriftians* 
 than hurt to the ignorant profeflbrs, that will be 
 toft up and down with every wind of Dottrine. 
 For, 1. The whole tenour of the Bible is againft 
 them. And will not Ghriftians read the Bible ? 
 2,- The Divine Nature on the Soul, and all Chri- 
 stian 
 
Chap, i." Prefatory. ^ 
 
 ftian Experience is againft them. And will not 
 Chriftians know that Work and Doftrine of Gods 
 Spirit in them ? 
 
 For Inftance, i. Will they that are faved from 
 Atheifm ever believe that the molt Holy God is 
 the maker of fins, yea, and made his own Son 
 the greateft finner in the World, when the Devil 
 himfelf cannot make one man a flnner, but only 
 tempt him to be fuch ; yea, that God made himfelf 
 (in the fecond Perfon) a (inner. 
 
 2. Will Chriftians eafily believe, that our Savi- 
 our came to deliver us from fin, by making him- 
 felf worfc than any of us, and becoming the great- 
 eft hater of God andGodlincfs,the greateft Infidel, A- 
 iheift,Blafphemer,Murderer,Adulterer,Lyar,Thief, 
 &c. in ail the World, and confequently like the 
 Devil, hated of God, and having a Hell in him- 
 felf ? All Chriftians believe that our fins were 
 laid upon Chrift as to their penalty, that he was 
 VicariHs poena, that he fuffered for us, the jufl: for 
 the unjuft, to reconcile us to God, and that he 
 was made for us, a Sacrifice for fin, that we 
 might be healed by his ftripes, and wafbedin his 
 Blood. 
 
 But what Chriftian can believe Dr. Crifpe and 
 his Sectaries, that Chrift took not only the pu- 
 nifhment and guilt (rekistm j>&™ ) but ail the very 
 iins thcmfelves of all theEleft, habitual and aftual, 
 privative and pofitive, of omiffion and com million, 
 and fo really became the moft wicked man in all 
 the World - 7 and that he faveth us from fin, by 
 becoming a thoufand times worfe himfelf, than 
 any of us ; when it cannot be proved that any one 
 Devil had fo great a hand in mans fin, as to 
 ftiake all our fins his own ? And Dr. Crifpe well 
 vindicateth God from falfe Imputation of that fin 
 
 to 
 
4 Prefatory. Chap. I. 
 
 to Chrift, which was not his : But it is by Blaf- 
 phemy, making that his, which was never his, 
 even the very fins of all the Elect. 3. And do you 
 think any Soul that hath the Spirit of God, and 
 readeth and believeth the Scriptures can believe 
 this Dr. that no (in can pojfibly hurt the Eleft, be- 
 caufe they are fully faved already by Chrift ? 
 And that it is againft Chrift and his Grace, to 
 intend our Salvation, or any good to our felves 
 by any Duty we do, or to look to be ever the 
 better for praying, obeying, believing, but mult 
 do all only in thankfulnefs, and for the good of 
 others. 
 
 4. Do you think that a man ( not to fay a 
 Chriftian ) can believe that the torments of the 
 Stom^ Gout, Collie^ Convulfion^ &c % are no hurt, 
 or no caitigatory Penalty ? And that it is no hurt 
 or punifhment for an Eleft Perfon to be under 
 decays of Holinefs, increafe of Sin, prevalen- 
 cy of Temptations, the terrours of God, and lofs 
 of his Confolations, and fears of Death : He that 
 can believe all this , may believe Tranfxbfikns 
 nation againft all the fenfes of mankind. A Hun- 
 dred of fuch Inftances may be named, which have 
 fo ugly a countenance, that men that love their 
 Souls, will be affrighted from Amnomianifm^ by 
 the reading of them. And I further tell you, 
 that too fudden and eager difputing againft He- 
 rcfy, doth but engage men to ftretch their wits 
 to find out what to fay to defend it, and to take 
 thofe for Enemys to God and them, who fhame 
 their folly. 
 
 And I muft confefs, that tho' I am much for 
 MinifteriJ aflbciations and confultations in order, 
 to Concord and mutual Edification ; I am not 
 piuch for the way of deciding do&rinal Contro- 
 
 verfies 
 
Chap. i. Prefatory. | 
 
 verfies by majority of Votes, remembring what 
 Councils have done that way theie 1300 Years, 
 and how often either errour or unskilful decif- 
 fions have the greater number ; fo that tho* now 
 with us, they will confent againft errours ; it may 
 be, taken for a precedent for erroneous plura- 
 lities, to Tyrannize or tread down truth hereafter. 
 Ortho. But Jhall we therefore let Herefy fprcad 
 unreffied. 
 
 ReconciL No, But you will let it pafs uncured, 
 whether you will or not : You let noc ignorance,and 
 pride, go unrefifted : But if it were not uncured, 
 there would be no futh Herefies. If all the Mi- 
 nisters in England fubfcribe a deteftation of grofs 
 ignorance and pride, do you think it would cure 
 them ? Doth it cure Atheifm, Infidelity, Drun- 
 kennefs, Luft, though all Preachers condemn them ? 
 If you can prevail with thefe risen, to read 
 and confider but one half of that which I have 
 written on thefe Subjects, inflead of reviling that 
 which they never read or tryed, you will not need 
 to call for more Confutations of them. 
 
 Ortho- But a Confutation jhort and newly pubs, 
 lifted, will be read by thefe that will not read Books 
 old and large* 
 
 ReconciL I have fbid fince your firfl; motion, 
 to fee whether there be like to be any apparent 
 neceffity of any renewed oppofition to this infefti^ 
 on y and I acknowledge, that now fome necellity ap- 
 peareth to me, in the new and zealous attempts 
 of the erroneous : But God in great mercy, hath 
 raifed up many that are fitter to oppofe them> 
 than I that in pain and languifhing weaknefs, 
 have time little enough to meditate on my ap- 
 proaching change. But becaufe the erroneous have 
 karn'd of the transformed Angel of Light, and 
 
 his 
 
6 An Hundred of Chap. z. 
 
 bis pretended Minifters of Righteoufhefs, to call 
 their Errours, the Preaching of Cbrifl^ and Free 
 Grace, and to fay, that all they Preach not ChnJ} 7 
 but the Righteottfnefs of man , that wrong not 
 Chrift as much as they -, I (hall by God's help 
 attempt briefly to try, whether indeed they Preach 
 pbriftj or Preach aoamft him •, and whether they 
 Exalt him, or Devy him \ and whether they Preach 
 up tree Grace , or as Enemies Reproach it. And. 
 I (hall publifti a brief Decifion of the many Con- 
 troverfies of Juftification, which I call by thefq 
 Fourteen Years, left 1 fhould provoke any to re- 
 vive the allayM quarrels : But their new and 
 earned Attempts, do now call it out, by telling 
 us, that this evil Spirit is again at work, and call- 
 eth us to a renewed Defence of Truth. 
 
 CHAP. II. 
 
 An Enumeration of the Errours which have corrupted 
 Chriitianity, and fnbverted the Gofpel. 
 
 ReconciLvyEhve I give you a Confutation of the 
 J3 Errours of the Anti-Gofoellers^ I will 
 promife thefe two things : 
 
 i. I will here give you a Catalogue of their 
 Errours which I am to Confute. 2. I think it 
 needful to caution you, what to think of the Per- 
 fons, that you Cenfure them not too hardly, tho* 
 the Errours as worded, be very great. 
 
 I. And 1. As the general Fault of their Er- 
 rours, is the confounding of things which greatly 
 differ i fo by this, they corrupt the Dottrine of 
 Adams Communication of fin and guilt to his po- 
 sterity, and thereby raife more dangerous Errours, 
 
 They 
 
Chap. x. their £rrours defcriled. 7 
 
 They feign. that God made a Covenant with Ada^ 
 (and alfhis Pofterity fay fome, as in him J that 
 if he flood, God would continue him and his Po- 
 sterity \ and if he fell, God would take it as if 
 all his Pofterity then perfonally, finned in him ; 
 and fo, that either we were all then perfonally 
 in him, or God by Imputation would take us to 
 have fo been : And fo that God's Covenant and 
 Imputation, made Adams fin, ours, further than it 
 is by natural propagation •, not truly diftinguifh- 
 ing between our being Personally in him, and be- 
 ing but Virtually ^ and Stminally in him : And 
 feigning God to make AA*m not only the Natu- 
 ral Father and Root of Mankind, but alfo Arbi- 
 trarily* a Conltituted Reprefenter of all the Per- 
 sons that fliould , fpring from him; and fo that 
 God made them finners> that were none, and that> 
 before he made them men. 
 
 I L \V hence they infer, that Chrift was by Gods 
 impofitron and his own fponfion, made the Legal 
 Reprefentative Perfon of every one of the Eleft 
 taken Angularly ; fo that what he did for them, 
 God reputeth them to have done by him. 
 
 III. Hereby they falfly make the Perfon of 
 the Mediator, to be the legal Perfon of the fin- 
 Ber, and deny the true Mediatorfhip. 
 
 IV. But they cannot agree, when this Perfo- 
 nating of the Eleft began : Some fay, It had no 
 beginning, but was from Eternity ; becaufe Elefti- 
 on was from Eternity, and we were Elefted -in 
 Chrift •, and fo were Per fens from Eternity in him. 
 
 V. Others fay, That it began at the making 
 of the World, Chrift being then the fir/t of G6ds 
 Works in a Super -angelical Nature, emaning 
 from the Divine, which contained all our PeMbns 
 in it i as the Beams are of, or in the Sub* 
 
 VI- Others 
 
8 An Flundred of Chap 2. 
 
 VI. Others fay, that this Perforation began at 
 the giving to Adam the firft Law or Covenant of 
 Jnnocency, and that Chrift was a perfon in the Bond 
 or Covenant: And that the meaning of it. was, 
 Thou or Chrift fcrfonating thte y Jbatt perfeftly Obey • 
 or Thou or He jhatt Die the threaded death for Sin. • 
 
 VII- Others fay, that this Perfonation began at 
 the making of the Promife, Gtn, 3. of the Sad of 
 the Woman, &•<:. And fo 5 that Chrift perforated 
 none under the firft Covenant. 
 
 VIII. Others fay, that it began at Chrifts Incar* 
 nation, when he took the Nature of Man, and there- 
 with all our Perfons. 
 
 IX. Others fay, that it began on his Crofs, or at 
 leaft, at his Humiliation, and that he only fuffered 
 in our perfons. 
 
 X. Others fay, that it begins at our Believing 
 and our Union with Chrift by Faith 5 and then he 
 by Union perfonateth us. 
 
 XI. They deny Gods Covenant or Law of Inno* 
 cerjey, that required our Perfonal Obedience, as the 
 condition of Life. 
 
 XII. They forge a Law that God never made* 
 that faith, Thou, or thy Surety, Jhall Ckty Perfettly> 
 or Dye. 
 
 XIII. They falfly fay, that God juftifyeth none 
 that are not really or imputatively perfectly Inno- 
 cent, Obedwit, and fuch as never Sinned^ but kept 
 all that Law. 
 
 XIV. They confound Gods Covenant with Chrift 
 as Mediator, impofing on him his Mediatorial part* 
 and the Covenant of the Father and Son, with 
 fain Man, impofing on them the terms of Recovery 
 and Life. 
 
 XV. They hold that the firft Law ( and fome 
 of then* alfo Mofu r % Law) is done away as to 
 
 all 
 
Chap. %. of their Errours defcribed. ^ 
 
 all the Eleft, but is ftill in force to ali the Re- 
 probates, and was in force to Chrift: But whe- 
 ther it bound him to Obedience as our Repre- 
 fentative antecedently to mans fall, or only con- 
 fequently, they are in their confulion at a lofs. And 
 they hold that its curfe and penalty fentenced af- 
 ter the fall by God, fell on all the Reprobate and 
 on Chrift? but none of it on any of the Eleft, as 
 having been fuftered by Chrift fully for them. 
 
 As I have faid, The promiilary part of that 
 Law ceafed, and fo did the condition of the pro* 
 mife, by mans fin making it impoflible $ but the 
 threat did tr an fire in fententiam : And if Chrift 
 was antecedently in the bond of Obedience for us, 
 he was bound not to Eat of the forbidden Tree, 
 and bound to drefs the Garden, and bound to take 
 Eve for his Wife, &c. which are all falfe. 
 
 If he were bound by it as our reprcfentative 
 after the fall, it bound him when it ceafed, and 
 bound not us, which is falfe : And therefore it 
 was only the Law of perfeft Innocency anew im- 
 pofed on himfelf, by the Mediatorial Covenant 
 that bound him. 
 
 And if the Penal Sentence and Curfe, be Exe- 
 cuted on all the Reprobate, then it is not ceafed :< 
 And then it muft be a Penalty, and that Curfe, even 
 on the Eie£t before they believe, becaufe till then, 
 they have no part in Chrift. And after they 
 believe, they muft bear part of that Penalty, called 
 a Curfe, which was fixed, and not reverfed and 
 pardoned ; that is, The privation of thofe degrees 
 of Grace,Peace,and Joy,which they fhould have had 
 if there had been no fin : The Curfe on the Earthy 
 Sorrow in Child-bearing* and Death : Thefe ceafe 
 not now to bePenals, but are SandtiSed Penalties. 
 A Curfe turned to a Blefllng i an Evil made a 
 
 Medicine- 
 
io An Hundred of Chap. 2. 
 
 Medicine to our good \ Correction is truly Penal, 
 tho' profitable; Chriit fufFered to attain his own 
 Ends* and not to crofs them \ His Ends was noc 
 co free the Elect from his own Government, or 
 Corre&ing Juftice. 
 
 XVI. They affirm, that the Covenant is made 
 only with Chriit, for us, but not with us : As it God 
 made none with man, and Baptizing and Cnrifti- 
 a'nity were not Covenanting. 
 
 XV II. They feign God to have made an eternal 
 Covenant with his Son \ that is, God impofing on 
 God, the Law of Mediation. 
 
 XVIII. They moll dangeroufly affirm, that Chrifl 
 took not only the punilhment of our fin, and that 
 guilt, or Rettumpxn^ which is an alTumed obliga- 
 tion to fufler the punifhment deferved by us, (to be 
 Vic arms poea<£) but til our very Sins the mf elves : the 
 very Bjjencc of the Sin of all tbeEktt j the Reatnm 
 Culpa : Sq that, tho 7 he never did fin himfelf, yet 
 ail our fins, habitual and aftual, pofitive and pri- 
 vative, of commifiion and omiffion, became truly 
 and properly Chrifts own fins : And fo, that he was 
 truly judged a hater and blafphemer of God and 
 Holinefs, and the greateft murderer, adulterer, 
 thief, lyar, perjured Traytor in all the World, the 
 fins of all the Eleft being truly His fins. Of which 
 Dr.Crifp is pofitive and large. 
 
 XVI11I. They fay, that God laid thefe fins of 
 ours on him? and made him properly fin for us> and 
 not only a Sacrifice for fin : And fo, that God is the 
 Maker of the greateft Sin. 
 
 XIX. They fay, that Gods Imputation being truly 
 but the accounting one to be what he is 5 had not 
 God made him a Sinner, his imputing or reckoning 
 him fuch, had been a Lye ; which is true, tho' they 
 infer Falfhood from it, taking Imputation of Sin, 
 ftriftly for a true Efthnatioir. XX. They 
 
Chap. 2. their Errours defcriled. n 
 
 XX. They that make this Imputation to be be- 
 fore the Incarnation, make God to make himfelf 
 this great Sinner \ that is, Chrift while he was 
 meer God : And fo make us a wicked God. When 
 Satan can but Tempt us to fin, and its not proved 
 that any one Devil is guilty of all mens fins, they 
 make God guilty of all ; yea? they that lay it on 
 Chrift only after his Incarnation, lay it on him that 
 is God. 
 
 XXI. They that feign Chrift to have perfonated 
 us in his firft Covenant of Redemption, make us by 
 him, to have Covenanted to Redeem our felves, 
 and to do the Mediator-work. 
 
 XXII. They feign Chrift to have made fuch an 
 Exchange with the Eled, zi that having taken all 
 their Sins, he hath given them all his Righteouf- 
 nefs j not only the Fruit of it, but the Thing in it 
 fdf : So that they are as perfe&ly Righteous as 
 Chrift himfelf, and fo efteemed of God. 
 
 But here they differ ; i. Some fay we have only 
 all his Pajjive Righteoiifwfs : Some fay alfo all his 
 Atttve: 3, Others alfo all his Habitual: 4. Others, 
 all his EJfemial Divine Rijvbteoufntfs - y and fo are 
 Goded- 
 
 XXIII. This perfect Righteoufnefs, they fay we 
 have at leaft from the time of Chrift's death, be^ 
 fore we were born, or had any perfonal Beeing. 
 
 XXIV. Hereby they muft needs feign Chrift, and 
 us to be one and the fame Subjeft ; or elfe the 
 fame Acciderits, Habits, Adls and Relations to be 
 in divers Subjects? (till the fame, which is a contra- 
 diction. 
 
 XXV. Hence they fay, that the eled have no fir^ 
 becaufe it is ajl Chrift 7 s,and cannot be his and theirs 
 alfo. 
 
 XXVI. They fay that Ghrift having perfeftly 
 
 G done"' 
 
12 An Hundred of Chap. 2, 
 
 done the Work of a Saviour, we are perfectly fa- 
 vcd, and want nothing neceifary to Salvation. 
 
 XXVII. They fay ai] fin paft, prefent, and to 
 come, are pardoned, even that not committed 
 ( that is no fin. ) 
 
 XXV III. They fay, that it is not poffible that fin 
 can do an eleft Perfon any hurt, Chrift having been 
 a perfect Saviour from it all ; fo Dr. Crifpc. 
 
 XXIX. They fay, that no Prayer, or Duty, or 
 Act of Man, am do us any good, or further our 
 Salvation, Chrift only having done it already for 
 us : fo Crifpe. 
 
 XXX- They add 5 that to pray,hear,read,obey, or 
 do any Dutv,^ * means to our own GqoJ^t Salvation^ 
 is to fin againft the Free Grace of Chrift : But that 
 we muft do it, 1. In thankfulnefs to Chrift, that 
 hath faved us. 2. And for the good of others. 
 
 As if it were not 2s injurious to Erne Grace-, to 
 feck other mens Salvation as our own ; or we might 
 not do good in love to our felves, as weil as to our 
 Neighbours : Or, as if we ought not to plow, fow, 
 labour, eat, drink, build, &c. for our good ; 
 bccaufe Chrift is all: By this it feemeth, that 
 Dr. Crifpe did not preach or write his Books to do any 
 good; becaufe he took that to be a deny a] of Chrifts 
 Grace.- 
 
 XXXI- They fay, that under Mofes Law, David 
 and theEkft, were not pardoned, till they had fa- 
 crificcd: But under the Gcfpel? all the~ele£t are 
 abfolutely pardoned, without any delay, or condi- 
 tion) or means on their part ; as if there had been 
 fo vaft a difference between the Fruits of Chrift> 
 and the way of his Juftification, then and now. 
 
 XXXII. They fay, that Pardon and Juftification 
 src abfolutely perfeft at thefirft, and fo no more 
 fin to be after forgiven, nor any^puni'&ment to be 
 remitted or removed, XXXIII. 
 
Chap. z. their Err ours defcriled. |Jjj 
 
 XXXIII. They fay, that no eleft perfon fuffereth 
 any the leaft punifhment*, becaufe all is forgiven, 
 and Chriftfufferedall-, and that no Pain or Corre- 
 ction is now penal, or for fin. 
 
 XXXIV. They talk of our being freed from the 
 Law, in fo undiftinguifhing univerial Words;, 
 they knew no Law, but that of Innocency to ^jffam, 
 and that of Mofes to the fcivs, and thought it wefre 
 a priviledge to be lawlefs, or that Chrifl:had no 
 Law ; and fo there were no Tranfgreffibn. 
 
 XXXV. They hold , that Chrilt was to fcatfl- 
 Maker, and fo muft infer, that he was no Kinfe, 
 and had no Laws of his own, to Govern or Jndgp 
 by-, and fo deny a chief Part of his Office,- and 
 his Kingdom, and Government, who is King of 
 Kings. 
 
 XXXVI. They fay, If God fhould punifh any fin 
 of the eleft, it would be injnftice-, becaufe it is all 
 punifhed already on Chrift, and the Debt -is f ally 
 paid by him. 
 
 XXXVII. They take GodVCovenantsand Laws 
 to be things fo different, as that a LaWMs-hotChis 
 Covenant, nor his Covenant a Law: 'Whereas 
 AiaQmn fignifieth both ; that is> God's Statnte^Law, 
 containing the determinate Terms of E)aty , Re* 
 ward and Punifhment,- Life and Death r-a*)d both 
 have the fame parts, his Law having Precepts, 
 Prohibitions, Promifes, and Threatnihgs \ and 
 his Covenant, as his hath the fame: c> And when 
 it its rwQmn, it becometh a mutual Covenant by 
 mans Confent ; and the Law bindeth Subjafts to 
 that Confent. 
 
 XXXVIII. They are fo- much for aChrrfl with* 
 out us, that they write as if the Work pf Chrift 
 within usr and by us, were a Difhonour to Chrift, 
 that caufeth it, if we praife it : As if the Praife 
 
 C i o$ 
 
24 An Hundred of Chap. 2,. 
 
 of the Stru&ure were a difhonour to the Builder ; 
 or the Cure were a difhonour to the Phyiitian^ or 
 the Glory of the World, if praifed, were a diiho= 
 rouringof God. God praifethhis Servants, and 
 their Grace and Works - but if we praife them, 
 thevfov, we rob Chrift of his honour. 
 
 XXX-1X. They feem to hold, that Chrift doth 
 .all the Work of our Salvation, immediately, with- 
 cout Inftruments, or Means : And all that is afcri* 
 bed to.fubordmate Caufes, were derogate from 
 ■him": And fo Apoftles, Miracles, ^cripture, Wri- 
 c f5ngs* Preaching, were no Means of Good, or tor- 
 jhitd Chrift r as if Sun and Moon, Angels and 
 Men, difiionoured God. 
 
 XL. While they fay,that no Duty muft be done, 
 for our own good, or falvation, they deftroy natu- 
 ral ncceflary felf love, and direftly would drive out 
 fill -true -Religion from the World, and harden aH 
 the-wic^duixurjgodlinefs/by taking away thofe 
 Motives, without which: no men are converted, or 
 favefl^«KH?eptfro'r)i-fih. " 
 
 :;fjXU^?Ehcy hold, that whatever Law or Promile 
 in Scripture-, hath any condition, is part of the Law 
 of Works ; And that the Law or Covenant of 
 Grace, yiafdrily of what God will adtually and ab- 
 folut^ly himfeireiTed, or that Effi'cience it felf; 
 as if the Gofpel were a .Law of Works: 
 
 XLIL Accordingly, they hold, that God doth 
 not mkke any conditional Promife, or threatning 
 a means of his Spirit, or Chrifts communicating 
 ©f Free Grace : And & that the Gofpel hath no 
 conditional Promifes , tho' there be -conditional 
 Words} not understanding that God, who is 
 Life, Light, and Love •, Power, Wifdora and 
 Goodiiefs-, worketh by all three, and printeththe 
 feage of ail on his Eleftr working by efficient Mo- 
 tion, 
 
Ch$p. 2. their Errours defcriled. r ^ 
 
 tion, fapiental Order, and amorous attraftive com* 
 munication. 
 
 XL I II. They hold, that no mens fins were the 
 caufe of Chrifi* % Sufferings, but the Elefts : And 
 that the reft are damned for want of a fufficient 
 Sacrifice offered for them. 
 
 XL1V. They hold, that all the Mercies that the 
 Non eleft have in all the world, are given them 
 without the Purchafe oi* Chrifi. 
 
 XLV. Yea, many hold, that none but the Ele<3 
 have any Grace, or any Mercy : becaufe it will 
 end in their Damnation: And fo Conference hath 
 no juft Accufation , in Hell, or here, as for any 
 finning againft Mercy, nor do they owe God 
 thanks for any. 
 
 XLV1. Whereas God hath made, through Chrifi , 
 a general Aft of Grace, or Gift of Chrifi, Par- 
 don, and Life eternal, to all ther World, on con- 
 dition of fiducial Acceptance of it as a Free Gift, 
 and commanded the Offer of it to ail ; and will 
 doubly condemn the final Refufer; and by this 
 Gofpel-gift, as his Inftrument, pardoneth, and 
 juftifieth the believing accepters. Thefe men de= 
 ny the very being of this Gofpel- Aft: They deny 
 it to be either Chrffii Law, or Covenant , or 
 Grant- 
 
 XLV II. They hold, that Chrifi, in our ftead, 
 did all that the Law bound us to do ; as if he 
 had been a Husband, a Father, a Souidier. &c. 
 
 XLV III. They fay, That Chrifts fatisfaftion 
 by Sacrifice, was the the fohuiq^ ejufdem^ the pay- 
 ment of the fame debts of fuffering that was due 
 tp us - ? and not properly fatisfaftion, which is ? 
 Redditio equivalent is, or tantidem alias in debit i : 
 as if he had fuffered death Spiritual by lofs of 
 Holinefs, and the torments of Hell by an accu- 
 
 C 3 fing 
 
1 6 An Hundred of Chap. 2 . 
 
 ling Confcience, and the hatred of God. 
 
 XLIX. They fay, That by the Imputation of 
 his Righteoufnefs, habitual and actual, we are judg- 
 ed perfe&ly Juft-, that is, fuch as have no fin, yet 
 he fuffered in our Perfon for our fins \ which we 
 are reputed never to have. 
 
 L. TThey fay, That the Inherent and Aftive 
 Righteoufnefs which confifteth in our Faith, Re- 
 pentance, Love, and fincere Obedience, wrought by 
 Chrifl in us, doth not Conftitute us Righteous in 
 Subordination to Chrifts meritorious Righteoufnefs, 
 ill any part or degree i that is, than it is Righte- 
 oufnefs, that in tanmm % maketh no man ever the 
 more Righteous, than if he had it not •, q. d. 
 Albedo qua non facit album, or Pat emit as qua non 
 confntmt Patrem^ not diftinguilhng HKipe'fitl and 
 particular Righteoufnefs. 
 
 LI. They talk of Juilihcation, in meer igno- 
 rant confulion \ not knowing the various fenfes of 
 the Word, or the divers parts of the Work: 
 They deride, that diftinftions which no reafon can 
 deny; they confound J*Jhfying Efficiently, Justify 
 trig Conftitntively, Juftifying Virtually by the Gofpel- 
 67/V, or L-voo of Grace ^ Justifying by Evidence ^ 
 Jjtfkifying by Witnefs^jHsiifying by Pita zndsJdvocatc, 
 Jiiftifytng by Judicial Sentence^ and by Execution. 
 They fee the Caufes againft each others, as if in 
 were a thing that had but one Gaufe •, when they 
 meet with the word ufed for Sentential Jyftifka- 
 tion by decifive Judgment •, they Exclude all the in- 
 cluded and fuppofgd Ads, that is, m<&ing Men juft 
 Efficiently, conjHtHtive Matter and Form, or Subject 
 and Relation \ the G off el Donation and Condonation 
 and ali fuch previous Ads : And when they have 
 done, not knowing what they affirm or deny ; they 
 only cry up, the name of Chrifts Righteoufnefs- lm- 
 
 futedy 
 
Chap. 2. their Errours defcrihed. i j 
 
 puted, not knowing what Imputation is, nor what 
 fort of Caufe Chnfts Righteoufnefs is, whether Ef* 
 ficient, or Material, or Formal by Conjiitution, and 
 and think its true Meritorious Caufality is too Ik* 
 tie. And in their defcription, exclude fentcmial 
 dec -i five Juftification, which they had denominated 
 it to be, making it to be only the Donation of 
 Chnfts perfect Right eoufnefs as ill its Effence, to be 
 ours-, and fo joyning the efficient and conftitutive 
 Caufes, yet leaving out the lnftrumental Efficient* 
 which is the Gofpcl Donation, or Covenant-Gift, and 
 calling Faith the inftrumemal Caufe, which is no 
 Efficient Caufe, but a Moral Reaption of the Free- 
 Gift , and a Moral Qualification as a Receptive Con- 
 dition^ for our Title to the pofleflion : And where- 
 as God never Judged a man Righteous, till he had 
 made him Righteous •, they fay, That to Juftify, 
 is not to wake Righteous, but to judge Righteous 
 and yet defcribe judging by making : Yea, and ex- 
 clude the fentential Juitification at the day of Judg- 
 ment, thinking that it is all perfectly at our firffc 
 Jultification Sentenced. As if God the Father, 
 Chrift as King, or Prophet, the Holy Ghoft, the 
 Covenant of Grace, Faith, had no hand in our Ju- 
 ltification, but Chrifts Righteoufnefs imputed only. 
 LII. They talk much againlt being Juitified by 
 the 1° Credere, the A£t of Faith ; and when they 
 have done, ignorantly, are the maintayiers of in 
 againft thofe that deny it. For when w.e fay 
 that Faith doth not Juftify us, as that Phrafe fig- 
 nifieth Efficiency > but that we are only faid to be 
 Jnftifed-by it, as iignlfyinga Receptive Condition, 
 or (Salification \ they fay, that it Juftifieth us 
 as an inftrument which is an Efficient Caufe : 
 And it is the very Aft or U Credere (or nothing) 
 which they call that Inftrument : And thus they 
 
 C 4 make 
 
18 An Hundred of Chap, £j 
 
 make a War againft themfelves, while they igno- 
 raitly accufe they know not what- 
 
 L1II. They blindly take Paul by Works to mean 
 nil humane Afts j when as 5 i . The whole fcope of 
 his difputing, is, againft Juftifieation by the iVorks^ 
 rohich are fet in opposition, or competition with Jufti- 
 fieation by Chrift, and by Free Grace^ fuch as the 
 Jews thought the keeping of Mofesh Law was \ 
 which is the Law that he doth all along fpeak 
 of. 2. And he expreflf defcribeth the Work* that 
 lie excludeth,to be thoje that are fuppofed to make 
 the Reward to be of Debt ( for the value of the Work) 
 and not of Grace : And do they know any Prote- 
 ft ant that is either for Juftifieation, or Salvation 
 by any fuch Works, or for the being of any fuch ? 
 3. And is not Faith a humane Att f And doth not 
 Paid moft plainly and frequently fay, we are Jm- 
 ft 1 fed by it ? Aud did he call Faith, Works? 
 
 LIV. But to anfwer this, they erre as grofly, 
 faying, that £by Faith imputed for Rightecufnefs ] 
 and our being Juftified by Faith j is not meant the 
 the Aft or Habit of Faith, but the Objeft, Chnsih 
 RiglqtttHfhefs ; not flicking hereby to turn all fuch 
 Texts into worfe than Ntnjence ; Put ChnsPs 
 Righteoufnefs inftead of the Word [_ Faith 2 in all 
 thofe Texts, and try how it will run? And why 
 is Faith named if it have no part in the Senfe ? 
 They fay, That it Juftifieth not as a Workj I fay, 
 it Juftifieth not efficiently at all \ much lefs 
 as a Work^ in Pad's fenfe, that maketh the Re- 
 ward to be not of Grace, but of Debt. Nor doth 
 it Juftify as an Act in gentre , for then> a quate- 
 nns ad omxe, every AH would Juftify ; nor yet 
 as a meer good Aft or Work^ : For then, every 
 good A3 would Juftify as it doth. But we are 
 Juftifkd by, 1 . This Faith in )]w*V,which is our F /- 
 
 ducUl 
 
Chap. z. their Errours defcribed. jp 
 
 due id Reception of Cbriff. 2. And that as it is 
 formally made by God, the condition of our par* 
 ticipiation of the Gift, which is Chrift and Ms 
 Juftifying Meritorious Righteoufnefs. ChriiE 
 is not inftead of Faith, and Faith is not inr 
 ftead of Chnft : It is Chrift believed in, 213d 
 received •, and not Chrift without belief and rz- 
 ceptio??. 
 
 And when they fay, That it is the OjjeH zvd 
 not the Alt - 7 they mifltiply the Proclamations of 
 their undiftinguifhing ignorance, unskilfully pre- 
 tending to cliftinguifh : For the Objclt Ckrijjt 3 is 
 confiderable •, 1- In effe reali, in himfelf. 2- Or 
 in ejje objeltivo r which is, but in effe cognito^ in 
 Idea or Notion : Chrift in effe reali^ indeed* Ja- 
 itifieth us, by Dying for us, and Meriting for us, 
 and doing that which Faith never did : But Chrift 
 in effe objellivo, or cognito, and in our minds* is the 
 form of this Faith in fpecie it feif, and not to be 
 Juftified by the Alt of Faith in Chrift, is not to 
 be Juftified by the Objed as fuch •, for the Ob- 
 ject efTentiafly fpecifieth the All j thus illogycal 
 heads confound Holy things. 
 
 LV. But thefe that muft have the 01] ft of this 
 Faith only to Juftify, exclude moft effential parts 
 of the Object it felt The Baptifmai Faith, is 
 not their Juftifying Faith : Belief in God the Fa- 
 ther, and in the Holy Ghoft, is none of it , and 
 fo God the Father, and the Holy Ghoft, are none 
 of the Juftifying Objeft ; when as it is eflential 
 to Chrift, as the Objed to be one with the Fa- 
 ther, and fent by Him, and to be his exprefe 
 Image, and the way to Him, &c. And to be 
 Conceived by the Holy Ghoft, and to be attefted 
 and to operate by him. 
 
 LVL Yea, 
 
An Hundred of Chap. 2, 
 
 LVI. Yea, thefe undiftinguifhers are fuch di- 
 viders, that they exclude moll that is effential 
 to Chrift himfelf, as Mediator, from being the 
 Objeft of their Juftifying Faith : It is not his 
 Prophetical Office, nor his Holy Example or Do- 
 dirinej nor his Kingly Office, either in Legifla- 
 tion or Judgment •, tho' it be as King, that he 
 Juftifieth by Sentence and Execution : It is not 
 any part of his Prieftly Office, but his Righteouf- 
 neis, habitual, inftead of habitual and original Righ- 
 teoufnefs; aftive, inftead of our aftive Righteouf- 
 nefs ; and paflive inftead of our punifhment ; It 
 is not his Prieftly Interceffion in Heaven, nor his 
 giving the Holy Ghoft, nor his Railing, Judging, or 
 Glorifying us, that are die Objeds of this Faith. 
 
 LVII. But yet they will failacioufly feem fubtile 
 by diftinguifhing, and fay, that tho' none of thefe 
 are the Objefts of Fides qua Juftificat, Faith as 7«fti- 
 fy* n & Y et ^ey are the Objects of Fides qu* Jufiificar, 
 of that Faith which Juftifieth by another Aft, meer 
 fallacy. 1. Here they muft take Faith for the Ha- 
 bit j for if it were for the Atk, two divers Afts are 
 not the fame. 2. How is that Habit qnajuftificat, 
 when they fay only Reception by its Inftrumenta- 
 lity Juftifieth •> and that's only the A& ? 3. But 
 ■qua fuiiificnt fallaciouily implyeth that Faith Ef- 
 ficiently Juftifieth, whereas it is only a Dijpofitio 
 Moralis Receftiva as a Conditio?i (and they deny 
 its conftitutiveCaufality) and that {Fides qua JF* 
 des, Jusiifieth at all) and as a difpofitive Con- 
 dition, it is a belief in much more than Chrifts 
 Imputed Righteoufnefs. 
 
 LVIII. And thefe ill dividing men, pretending 
 to fubtiky, telling us, that it is but one Aft of Faith 
 by which it juftifieth, are fo far from being able 
 to tell what that one Aft is, That, it is enough 
 
 to 
 
Chap. z. their Errors clifcrilecL z I 
 
 to call all their Difciples into defpair, if, till 
 they know it, they mull not know that they are 
 juitified. 
 
 LIX. For they feign it to be one only Phyfieal 
 Ait, whereas, in Moral Subjects, an Aft comain- 
 eth many Phyfieal Afts : Faith in Chrill is a Cove- 
 nanting Aft, like a contraft of Marriage, or be- 
 tween Prince and Subjefts, or Captain arxi Soldiers, 
 which is many Phy ileal Afts. ' 
 
 LX. Hereupon they are at a lofs in what facul- 
 ty it is, whether the Intellects Alfent, or the Wills 
 Content* or Affiance or Practical Obedience ; and 
 whether it be one Aft only mtmero, or only /peac, 
 and what individuates an Aft ? 
 
 LXI. And they unavoidably call men upon their 
 fuppofed Jufiifcationby works, while they feign all 
 Afts, lave that one (they know not what) to be 
 Works : Yea, many take every Aft to be Works , as 
 is aforefaid. 
 
 As when they fay, that it is only rcfting on Chrifts 
 Rightcoitfmfs^ as made burs in it felf by 'imputation ; 
 they hereby make the Belief of the Godhead, and 
 of the truth of the Gofpel, and of the Life to 
 come, and Repentance, and Confeflions, and Love 
 to God and to Chrill, and Thankfulnefs, and Prayer, 
 and Self-denial," to be all works of the Law, which 
 Free Grace in this exciudeth. 
 
 If Ajjent be that one Juftifying Aft, then he that 
 thinketh it is Confent, or Hope, or Tr.uft •, or that 
 denying his own RighteoufhdTs is any part of it, is 
 fallen from Grace, by looking for Juftification by 
 Works. 
 
 LX1I. They do.notonly fay, that Grace is not 
 free, if it have any politive Condition, but alfo if 
 it have any negative Condition ; that is, that if a 
 pardon be offered a Traytor, on Condition that 
 
 he 
 
%z An Hundred of Chap. 2. 
 
 he will not refufe it, caft it in the fire, and fpit in 
 the Face of him than ofFereth it, or will not feek 
 his Death : this is no free pardon, unlefs he may- 
 have leave to hate and (tab the Prince that pardon- 
 eth him. 
 
 And here you fee what thefe take for Works ; e- 
 ven fuch things as are neither Works nor Adls at 
 2ll, but meer nothings. Not to refill;, oppofe, re- 
 fufe, difpife Grace : not to believe the Devil and 
 his agents, that call Chrift a deceiver, and that de- 
 ny God and the life to come : I do not fay, that 
 fuch meer negatives are all the condition of par- 
 don and juftification ; but thefe are included in the 
 pofitive condition , and yet to take any of thefe 
 for any part of the condition, is fuppofed to be, 
 to look for Juftification by Work*-* becaufe all fuch 
 conditions are taken for Works, fave one fimple 
 Aft of Faith. 
 
 LXIII. This is becaufe they know not what a 
 meer Condition is, when they have laid Salva- 
 tion on the denial of it j when as it is no caufe 
 at all (as fetch) of the efFefts, but as impofed, it 
 is a bar put to the efFeft till the Condition be 
 performed \ as the Lawyers fay, Lex addita nego- 
 tio qua donee pr&fletiir event urn fa fpevd.it ; and as />£*"- 
 formed, it is the removing of that impediment. O- 
 pening the Windows? or not (hutting them is no 
 caufe of the Light ; nor opening our Eye-lids any 
 caufe of our feeing; but a removing of that which 
 # bindereth the light: It is a neceJfary difpofition of 
 the Receiver, but no efficient caufe of the efFecft \ 
 and fo is Faith to our Juftification or Pardon. 
 
 And therefore note? That whereas many Reform- 
 ing Proteftants write for the inftrumentall Intereffc 
 of Faith in our Juftification, I number not them with 
 the forementioned fubverters of the Gofpel \ for 
 
 by 
 
Chap. 2. their Errors deferred. 23 
 
 by Injtrumentality they mean no Efficiency, but Recep- 
 tivity ; unhappily ufing the name of anlnftrument 
 improperly and without due explication ; and as 
 Dr. Twife tolerably calleth it, Can [am .dtfpofitivam 
 fubjetti recipient is 5 fo Dr. Kendal likeneth it to 
 boys playing at ball or cat? that make their hats 
 the inftruments to catch the ball or cat in: This 
 giveth them no efficiency fo that they only mif- 
 carry by choofing an equivocal Name, and place- 
 ing too much of the Controvcrfie on that Name, 
 when there be proper words enough at hand •, and 
 alfo' in that they diflinguifh not duly between 
 Phyfical and Moral Reception , when they fliould tell 
 us that Faith is not the Phyfical, but the Moral 
 Reception of Chrift, to Receive infenfu Phyjico^ is no- 
 thing elfe but to be the Paffive t tr minus &i -an Agents 
 efficiency, and is fignified by Paffive Verbs. To 
 receive Jnflificatto/7, Salification, Adoption Phyfi- 
 cally, is nothing but Jufttficari, Sanftificari, &x. 
 to be Juftified, Sanftified, Adopted: But to re- 
 ceive Morally, is sJtcipere, to accept the gift by 
 confent, and exercife that confent by contrad, 
 and containeth (as is aforefaid) many Phyfical 
 ACts i as to receive a Tutor, a Matter, a Phyfiti- 
 an, a King, a Husband, &c. And fuch is Faith, 
 a receiving (not of righteoufnefs only) but of 
 Chrift with all his offered benefits. 
 
 And when they fay, that other Ads or Graces. 
 may be Conditio?*, but none but Faith is the Infiru- 
 ment-j 1. Certainly that called by them Inltrumenta- 
 lity, is but the ii credere-, the Aft it felfinfpecie, and 
 the Condit tonality is the near eft reafon of its In- 
 tereft in our Juftification- 2. And there is no- 
 thing more in the Nature of Affent, Trufi, or any 
 Adt of Faith, befides msec Acceptance or Confent^ 
 why they fhould be called Receiving, than in Lwe 3 
 
 Defire, 
 
zj± An Hundred of Chap, 2, 
 
 Defr'Cj Gladnefs, Hope, or Setkhiv. 3. And Ac* 
 ctyting Chrift as our Teacher, King, and Inter- 
 cefior in Heaven? is as much conditional and ne- 
 ceflary to our Juftification and Salvation, as ac- 
 cepting his Juftitication and Deliverance from 
 Puniihment. That which men are molt averfe to 
 1 Love, Holinefs, and Obedience) is made the Con- 
 dition of that which men more eafily accept. 
 
 And indeed thofe that (in fenfn Phyfico) they 
 call Other Conditional Acts, are but modifications, 
 or parts of the fame Moral ACl which is the Con- 
 dition- The Faith by which we are juftified, is 
 that true Cbnftianny which includeth our believe- 
 ing content to God the Father, Son, and Holy- 
 Ghofti our belief of Chrift, and our thankful ac- 
 ceptance of him to be our Teacher? Interceflbr or 
 Prieft, and King, with his offered Grace 5 and that 
 this acceptance is with Drfrc, Love, and ffl&ff§ 
 cxpreft in a holy Contract or Covenant. This 
 is the Souls Marriage with Chrift* and Allegiance 
 to him, and it includeth the renouncing our truft 
 in all Creatures, or in any Righteoufnefs of our 
 own* fo far as they would ufurp the leaft part 
 of -Guilt's Office, Work, or Honour. 
 
 None of all this is Juftification by Works. 
 LXIV. They erroneously tell us, That nothing 
 is properly a Condition, which is it felf a Free 
 Gift. As if God could not Command and Give 
 the fame thing, and make his Command a con- 
 gruous means of Giving. 
 
 LXV. They erroneoufly hold, that nothing can 
 be called a Condition of one Gift of the Cove- 
 nant, which is not a Condition of all : Whereas 
 God hath many Anticedent Gifts before any Con- 
 dition be forauch asimpofed: Without any Con- 
 dition, he gave us our Being, and gave us a Sa- 
 viour, 
 
Chap. z. their Err ours defcriled. z$ 
 
 viour, and the Gofpel, and the conditional Co- 
 <umant, and offers of Grace : And why may not 
 the reception and ufe (or not reje&ing) of a for- 
 mer Gift of Grace, be made a condition of the 
 giving of more? To him that hath^ Jha/I be given z 
 may not Faith be the gift of God ; and yet be the 
 condition of Juftincatioir and Salvation ? 
 
 LXVf. They erroneoufly hold, that when a man 
 is once juftified, the continuance of his juftifica- 
 tion 13 Abfolute* and hath no impofed conditions: 
 contrary to Chrifts own words, Joh. 15, and ma- 
 ny plain texts of Scripture. 
 
 LXVlI. They erroneoufly put Free Grace and 
 Free Will in fuch opposition, as if nothing could 
 be an ad of Free Grace, which impofeth any con- 
 dition on Free Will: which is true, if by Free 
 Will they mean Freedom of Natural fufficiency, 
 as Free without Grace from vitious habits and 
 inclinations ; for we have no fuch Free Will : But 
 thefe men know not what Free Will is, nor di- 
 ftinguifh Freedom, from Prohibitions, and from 
 Conftraint, and neceffitating predeterminating effi- 
 cient Premotion, from Moral Freedom. 
 
 LXVIIF. In fome points forementioned about 
 Faith and Juftification, the unapt Words and Me- 
 thods of fome Reformers give them advantage ; 
 But Dr. Criffc and the grofs A«tiwmians , take 
 Faith to be neither Caufe nor Condition of Jufti- 
 fication, but meerly the receptive belief, that we 
 are Juftified already (before we were born)-, fo 
 that Faith juftifieth only in our confidences, which 
 is but to be confeiqus that w r e are Juftified. 
 
 LXIX." Accordingly Dr. Crifpe maintaineth, that 
 Election and Juftiftcation are known only by two 
 means, The Spirit within revealing it, and Faith 
 receiving it ; that is , The Spirit inwardly fay- 
 ing 
 
 8 5 
 
2.(5 An Hundred of Chap. 2. 
 
 ing, Thou art Elcft and Juftificd, and Faith be- 
 lieving this ; fo that neither of thefe Juftifie us, 
 but only make us know ir. 
 
 JLXX. They naiitafce the meaning of the Wit- 
 mfs of the Spirit •, As if it were but an inward 
 Inspiration and Impulfe equal to a voice, faying, 
 Tim art Eiett and Juftifitd - y Whereas it is an 
 Inherent Imprefs, and lb an objeftive Evidencing 
 witnefs 5 even the Divine Nature, and Image of God, 
 and the habit of Divine filial Love, by which Gods 
 Spirit marketh us out as adopted : As likenefs 
 of the child to the Father, and love, are an evi- 
 dencing witnefs of true Son-(hip: Anda£*Reafon 
 is a witnefs that we are Men, And as Learning 
 h a witnefs that we are Learned: So San&ity is 
 an evidencing witnefs that we are the children of 
 God; HcUiefs to \hi Lord^ is his Mark: And 
 he that nameth the name ofChrifty departing from 
 iniquity, hath Gods Imprefs : Yet there are other 
 fubfequent parts of the Spirits witnefs; that 
 is, 1 . Caufing us to exercife •, 2. And to know the 
 Grace that he hath given us; 3. And exciting in 
 us a joyful perception of it. 
 
 LXXI. Hereby they deftroy the affurance and 
 comfort of mod (if notalmoftall) true Chriftians 
 in the world •> becaufe they have not that infpr- 
 ration or certain inw 7 ard word of aflurance, that 
 they aie Eleft and Juftified. I have known very 
 few that faid they had it: And of thofe few, 
 fome fell to Debauchery, and fome to doubting. 
 And though Prophetical lnfpiration prove it felf 
 to them that have it, its not poflible for others 
 to know, but that a counterfeit Fanatick conceit 
 may be it. 
 
 LXXI I. Hereby the Ungodly are dangeroufly 
 tempted to damning preemption, and fecurity : 
 
 while* 
 
Chap. 2. their Errours defer ibed. ±j 
 
 while, if they do but confidently believe that they 
 are Eleft and Juftified, they are quieted in fin. 
 
 LXXIV. Dr. Crifpe co'pioufly maintaineth, that a 
 Man cannot be fure that he is Juftified either by 
 Sincerity , or Vniverfal Obedience , or love to the 
 Godly, or any fuch Grace} To the difnqnour "of 
 Holinefs, the contradiction of Scripture, and tfte 
 overthrow of the comfort of Believers* - 
 
 LXXV. They tell us, that we mtfff not 
 fee- times for Prayer, or other Worfliip,y but ffay 
 till Gods Spirit move us, or tell us when to^Pfatf. 
 As if God were not the God of Order, but cf 
 Confufion ; and did not move us as reafonable 
 creatures, by a rational guidance of us : They 
 would be loth to follow their crooked Rule in 
 common things, and to keep no fet-times for their 
 Trading, Labours, Dyet and Reft-, and not to 
 work or eat, or fleep, till the Spirit moveth then*. 
 And God maketh ufe of Reafon and Order, in 
 things Spiritual as well as in things Natural :- And 
 the Spirits of the Prophets are fubjeft to 
 Prophets. 
 
 LXXVI. They reprove us for perfwadiiig :: tln- 
 converted Men to Pray> becaufe the Prayer of the 
 Wicked is abominable *, and they fhould flay till 
 they have the Spirit of Prayer : And is a Tavern 
 or a Whore-houfe, a fitter place to get that Spi- 
 rit, than on their knees by Prayer ? when God 
 himfelf faith ; To thee foall all flefi come: jeek 
 the Lord while he may be found ; call ufon him while 
 he is near : Let the Wicked forfa^s his way $ &c. 
 wicked Prayers of wicked men, that are but to 
 quiet them in fin, are abominable ; and no prayer 
 of an Impenitent unbeliever hath any promife of 
 certain fuccefs. But Ahab, and Nineve^ and mil- 
 lions of Sinners have found, that there are force 
 
 D prayers 
 
2 8 An Hundred of Chsp. 2. 
 
 prayers of the unregenerate, that are better than 
 none- And do they think > when we perfwade 
 them to Pray^ that we perfwade them to conti- 
 nue Impenitent? No, it is but perfwading them 
 to Turn and Live: For praying is a returning 
 inotiQn, and we fay but as Peter , Repent and Pray 7 
 if Wfha^s the thoughts of thy heart may be forgiven 
 thee. Not to exhort men to Pray, is not to ex- 
 hort- them to defire Grace, and true Converlion : 
 ^Cpmmon Grace, and Natural Self- lore have their 
 defires, which are not all in vain ; its better to 
 be necr the Kingdom of God, than to be difpi- 
 fei s of it. 
 
 God hath fixed the time of the .Lord's day, and 
 the undifpofed mud not fay, we will not keep it 
 till the Spirit move us; As it is a duty to Re- 
 lieve the Poor, fo it is to Pray, as foon as God 
 commandeth it; and none mull fay, I will not 
 Give or Pray till the Spirit move me, but wait for 
 more help of the Spirit in the way of duty. 
 
 LXXVII. That, becaufe no man can come to 
 Chrift too foon, therefore no man can too foon 
 believe that he is Eleft and Juftified, though 
 he have no evidence to prove it, and though he 
 know not God, or Chrift, or the Spirit, or the 
 Gofpel. 
 
 LXXVIII. That men are bound to Believe that 
 Chrift Believed for them, and Repented for them, 
 and muft no more queftion their Faith and Re- 
 pentance than they muft queftion Chrift (as Salt- 
 may fj fpeaketh)? as if Chrift had had Sin to repent 
 of, or a Saviour to fave him from it ; and, as if 
 this were no Covenant-Condition required of our 
 felves, as necefTary to our Juftification. They 
 may next fay, Chrift that is Holy for them, lhall 
 be Sayed ia ftead of them, 
 
 LXXIX. That 
 
Chap, 2. their Err ours defer ihed. 29 
 
 LXXIX. That to Believe, that we are Eleft and 
 Juftified, is fides Diving a Believing the word of 
 God, becaufe his Spirits witnefs of it, by infpi- 
 ration is his word. 
 
 LXXX. That nothing done by an unregenerate 
 man, by common Grace, maketh him any fitter 
 to Believe and be Converted, than if he were 
 without it, becaufe it is fin. 
 
 LXXXI. That it is no Grace, which is not 
 unrefiftible ; and becaufe we cannot Merit it, we 
 cannot refill:, and forfeit it. 
 
 LXXXII. That Pardon and Juftification, being 
 perfeft, the firft Moment of our faith, there- 
 fore it is only one momentous Aft of Faith on- 
 ly that Juftifieth us-, and no Aft of Faith it felf 
 Juftifieth us after that hour. This is held by the 
 more moderate fort, who fay not, that we are 
 Juftified before Faith. 
 
 LXXXIII. That we mult ad from Life, but 
 not for Life -, as if Natural Life were not to be 
 ufed for Spiritual Life. 
 
 LXXXIV. They hold, That Sin being all (paft, 
 prefent, and future J Pardoned at firft, we muffc 
 not ask Pardon any more, but only the fuller Be- 
 lief arid Senfe of pardon. 
 
 LXXXV. They hold, that no Sin, or declining 
 of a Juftified Perfon, fhould ever make him doubt 
 of his Juftification. 
 
 LXXXVI. They hold, that the meaning of Rontl 
 8. 28. is, That all the fin that an Eled, or Jufti* 
 iied man committeth, fhall certainly work for his 
 greater good, when the Text fpeaketh but of 
 Enemies and Sufferings, and all the Providences 
 of God ; As if it were the way of God's Wife 
 and Holy Government, fo far to encourage men 
 to fin* as to affure all that love God beforehand* 
 
 z that 
 
^0 An Hundred of Chap, i, 
 
 that the more they fin, the better it {hall be for 
 them* whereas he hath filled the Scripture with 
 fo many terrible threatnings againft Sin andBackfli- 
 ding. And? as if no Juffcified perfon, by fin, did 
 ever gnow worfe than before, or love God lefs, 
 or at ail difpleafe him. Or it were for our good 
 to be worfe, and love God lefs, or difpleafe him, 
 or lofe any meafures of Grace and Glory ( in 
 Title;. 
 
 LXXXV1I. They take Jullification in the Great 
 day of Judgment, to be none of our proper Jufti- 
 fication by Faith, becaafe that was done before j 
 but a Declaration of k: As if Juftification had 
 but one degree, and the. word but one fence ; or 
 any were perfefter Jullification than that, and a 
 Decifive Sentential Declaration, were not the 
 moft eminent. 
 
 LXXXVIII. Thofethat confefs works of Obe- 
 dience to Ghrift? to be the Condition of Glorifi-? 
 cation, yet deny it to be a Condition of Juftifica- 
 ticn ip Judgment ^ when as to Juftifie us in Judg- 
 ment, is to Juftifie our right to Imputity and 
 Glory, and fo the Condition muft be the fame- 
 
 LXXXIX. Though God oft, and plainly faith, 
 That all men fhall be judged according to their 
 works, and according to what they have done in the 
 Body, [good or evil] *, and to judge, is cither by 
 decifive fentence to Juftifie? or to Condemn; or 
 executively to Reward and Glerify, or to Punifh -, 
 yet many that Confefs that men (hall be fo Judg- 
 ed^ do deny that they ihail be fo Juftifisd, though 
 Justifying be Judging, 
 
 XC. Though the w 7 ord ^According to their 
 works'} do plainly fignify? The Caufe to be then de^ 
 uded^ in order to the fentence of Salvation or 
 Damnation; andChrift Mat. 25. and elfewhere, 
 
 hath 
 
Chap. 2. their Err ours defcrihed. 3 { 
 
 hath largely enumerated the parts of that Caufe, 
 and call it Righteoufnefs, and that with a Ca*- 
 fal particle; and though the Scripture mention 
 our inherent and atted Rightcoufnefs, (in terms 
 of the fame fignificationj above Six hundred times ^ 
 and that as the thing that pleafeth God, and that 
 he loveth, hateing the contrary, telling, us that 
 the unrighteous fhall not enter into Heaven, &c w 
 Yet do they feign, that all that Godlinefs which 
 hath the promife of this Life, and That to come, 
 and which God, is faid as a Righteous Judge to 
 Reward and Crown, is mentioned only as a fign 
 of the Elctt and Righteous, and of Faith, and not 
 as the Caufe to be then decided, or as a Re- 
 warded thing. And for whom is this^/foib- 
 lemnly produced ? God knoweth us without Signs : 
 His Light in our Confciences will make us know 
 j our felves, by Internal Perception- And if it 
 r be to confute the Devil and his fervants that (lan- 
 der us, it is for want of Rightcoufnefs, and not 
 only for want of figns of it, that we areaccuf- 
 ed ; and it is more than figns that muft confute 
 them for our Juftification. And the Judgment 
 is not to be managed as at a human judicature^/ 
 talking it out with every Perfon, but by an uni- 
 verfally convincing Light, that at once can fnevv 
 every man in the World his own particular cafe, 
 as in it felf $ it is not Signi y but Rghtccnp/:/^ that 
 hath the promifes of Reward : And there is no 
 Righteoufnefs that fo far maketh not a man Righ- 
 teous, and fo far Juftifiable. 
 
 XCI. They ( fome of them) fay, that we fliall 
 need no Juftification againft any falfe Accufation : 
 For who fhould accufe us ? Chrift will not, Con- 
 fidence will not \ and Devils, fay they, will have 
 fomething elfe to do : And they, know that falfe 
 
 D. 1 accufa- 
 
3 2 An Hundred of Chap. i. 
 
 accufation will be in vain before fuch a Judge. The 
 fum of this, is, that there will indeed be no day of 
 Judgment , and no Juftification by decifive Sen- 
 tence ; yea, and no Salvation ", for a&ual Glorifi- 
 cation will be a Sentence, manifefted by Executi- 
 on ( which Mr. Laxvfon thought was called the 
 Judgment- ) And if no Judgment? then no Judge, 
 no Reward, no Condemnation, and no Punifhment : 
 If any Judgment, there muft be Perfons, and a 
 Caufe to be tryed and judged, i. The Caufe of 
 that day, will not be, whether Chrift be a fufficient 
 Saviour, or have made fufficient fatisfa&ion ? It 
 is not for Chrift to judge himfelf: It is not to 
 judge God, whether he cledted us ? It is not to 
 judge, whether we were of the Seed of Adam, or 
 whether we ever finned ? Or whether the Law of 
 Innocency condemn us \ And our fin deferve ever- 
 lafting Punifhment ? There is no juftifying us a- 
 gainft any fuch Accufation : It muft be all confefs'd 
 we were the finful Children of Adam-, we de- 
 ferved Condemnation. But the Caufe will be, 
 |I. Whether we arelyable, by Guilt, to future Pu- 
 nifliment? And againft this, our Pardon joftify- 
 eth us. 2. And, whether we have Right to the 
 Heavenly Inheritance ? And in this, the Gofpel- 
 Donation, Covenant, or Promife, juftifieth us ; and 
 both thro' the Merits of the Sacrifice, and Righ- 
 teoufnefs of Chrift. 3. And the other part of 
 the Caufe of that day, is, whether we have part 
 in Chrift , and the Merits of his Righteoufnefs ? 
 In which our Faith, and God's Covenant will ju- 
 ftifieus. 4. And the Queftion, being, Whether 
 this Faith be that which had the promife , and 
 not a Counterfeit \ the defcription of it, by its 
 A&s and Part, and not only by adventitious Signs, 
 niuft be our juftifying Evidence : The faith that 
 
 hath 
 
Ghap. 2. their Err ours defer tied. 33 
 
 hath the Promife, is eflentially Chriftianity^ or a 
 Covenant, accepting of God the Father, Son, and 
 Spirit of Chrifi, as our Teacher, Prieft,and King,by 
 affiance, expreffed in aflent, confent,and fubje&ion : 
 And all that is effential to this •, yea, the neceffary 
 integrality and modification have their parts in 
 being the Caufe of the day. 
 
 And as to the Cafe of Accufation •, 1. A Virtu* 
 al Accufation by the Law, which we have broken, 
 and condemneth us, requireth a Juftiftcation, if 
 there were no more. 2. The Glory of ChrifP* 
 Merits, Righteoufnefs and Grace, requireth a Ju^ 
 ftification of us,againft our real Guilt. 3 . And is not 
 Satan the Accufer of the Brethren, and that before 
 God ? And did not his Malice fo work againfl: Job, 
 though God contradi&ed him ? 
 
 It is certain, that fencential and apologetical 
 Juftification relates to Accufation ( virtual or a&u- 
 al ) and Condemnation. Who frail condemn us, it 
 is God thatjuftifieth us ? And if we are not juftifi- 
 ed againfl: falfe Accufations, we [hall never be ju* 
 ftified againfl; any. 
 
 But we all confefs, that we are made righteous, 
 efficiently by Grace, and conftkutively by Righte- 
 oufuefs, in defpight of all Satans true accufations> 
 and againfl all our own unworthinefs, ungodlinefs* 
 ( antecedently ) and guilt j and that before all 
 Works and Perseverance, fave a true accepting 
 Faith in Chrift : But if we fhall in judgment be, 
 decifively declared righteous, by that which con- 
 ftituteth us righteous i ( of which, no knowing 
 man herein can doubt, God judging all things tru- 
 ly as they are J then certainly will men by decifive 
 declaration, be judged righteous, as being pardo- 
 ned and adopted by the Merits of Cbrifi, and qua- 
 
 D 4 lifieci 
 
34 dn Hundred of Chap. a. 
 
 lilied by true Faith, Repentance and Obedience, 
 for that Guifr. 
 
 XCH. They abfurdly hold, that to be juflified, 
 as to the fincerity of our Faith, from the charge of 
 Hypocrifie, or unfoundncfs, it is not the Juftifica- 
 tion of the Perfon : A contradiction that I am 
 afhamed to be long in confuting. Is it the Faith 
 and not the Perjon that is to be judged ? Is it 
 not as it is the Perfons Faith ? What is it to ju- 
 ftifie his Faith, but to juftifie him to be a true 6*- 
 Ikvmg Cbrifti&n y and fo to be an Heir of the Pro- 
 mife : The neceflary qualification of Faith ( if 
 It be operative ) is as truly a part of the condi- 
 tion of the Promifes,as that Faith be Faith indeed- 
 
 Indeed fome found Divines fay, {_ That Faith 
 jhfiifieth as as finntrs^ and Works jnftifitth our Faith ^ 
 as i . ..wers. ] But they never meant that 
 
 by justifying our F*ith y it iuftifieth not our Per- 
 fons .:. But that we are at lirft, conftituted juft, 
 and adopted, upon the condition of a confenting 
 covenanting Faith, before we have time to fhew 
 it by outward Works \ and that we are continued 
 and judged, juilified and intitled to Life, on con- 
 dition oi our Performance of the EfTentials of our 
 Covenant- 
 
 XCill- They, hold, that we are juflified by the 
 fame Law or Covenant of Innocency, which con- 
 demned us : Becaufe, fay they, we have fulfilled 
 it in, and by Chnft^ falily ( as is aforejaid) fup- 
 pofijig, that Chnft w 7 as either fuch a Surety as was 
 in the fame Bond , disjunctively with the princi- 
 pal, or.elfe that the principal ( man ) was allow- 
 ed to do his Duty, or bear his Suffering by ano- 
 . ther : And fo they deny the Gofpel- Covenant* and 
 Gift, vviiich is that indeed, which juftifieth us by 
 . fchQ. way* of Rederppuon 5 falfly fuppcflng, that the 
 
 very 
 
Chap, x, their Errours clefcribed. *f 
 
 very damning Law doth juftifie us, by way of Pre- 
 vention, as innocent, as having fulfilled iz in Chrift. 
 XC1V. They fuppofe, that Chrijt w jH not judge 
 and juftifie us, according to any Law, by which 
 he governed us, but only by declaring his abibiute 
 Decree and Will ; giving no Reafon of his Sen- 
 tence, from the caufe or different performance, or 
 non- performance of the Perfons judged ; and fo that 
 Judgment is no aft of Moral Government, or of 
 Reward, contrary to all the Scripture. 
 
 XCV. They falfly fuppofe, that Pardon of fi^ 
 is no Juftification,conftitutive 3 or fentential; Be- 
 caufe, fay they, that doth but fave us from Pu- 
 nifhment ; but to be Righteous, is to be by impu- 
 tation, fuch as have kept all the Law, and fo have 
 never finned. But we have no fuch Righteohfnefs 
 as they thus feign •, when the Queftion is, whether 
 we are fmners ? We muft confefs it, and not plead 
 that we have no fin. But when the Queftion is, 
 whether we are to be condemned, Pardon is our 
 Righteoufnefs •, and having the Pardon of all fin 
 original, habitual and actual, of omiffion and com* 
 miffion, we are in ft at it quo print ; and if that be not 
 enough, to intitle us to -Glory, Adoption added 
 to it, is: And fo our Right is juftified, 
 
 XCV I. They fay, that to hold, that Chrifth 
 Righteoufnefs and Merit, is to make our Faith, and 
 holy Obedience, rewardable, is a Bapijh Dodrine 
 againft Free Grace : As if Chrift had not cofae 
 to fave his People from their fins, and to make 
 them holy, and zealous of Love and good Works; 
 or God were grown fo indifferent to his Image, and 
 to Chnft within us, and fo forgetful of all his Pro- 
 mifes of Reward, that he would accept and re- 
 ward our Fidelity, and Obedience to Cbriftj rte* 
 ver the more for all Chrft's meritorious Sacri- 
 fice, 
 
3 6 An Hundred of Chap. z. 
 
 fice, Righteoufnefs and Interceffion, which is the 
 only Price that purchafeth our Acceptance •> and 
 as if Judgment fhould make no difference between 
 mens rewardablenefs, but only judge ChriSt to have 
 been a Saviour to the Eledt. 
 
 XCVII. They devife a Plea for the juftifyingof 
 all the wicked damnable Hypocrites in Judgment ; 
 while they tell them that there will be no need of 
 a Justification againft the Charge of Hypocrifie 
 and Unholinefs,but only againft the Charge of being 
 finners ; and fo they can fay, that all were finners 
 as. well as they •, and that Chrifi was offered them 
 as a Saviour that had made a fufficient Sacrifice 
 for their forgivenefs : And they profefled to be- 
 lieve in him, as their Saviour : And as to the 
 foundnefs of their Faith* there will be no need of 
 Juftification. And if Chrift {ay y I was hungry, and 
 ye fed me not, I was naked, and ye cloathed me not, &c. 
 They are taught to fay, The Righteoufnefs of their 
 own perfonal Holynefs or Obedience, is none of the 
 Caufe of the day, to juftifie them, or to be tryed, 
 and juftified. 
 
 XCVIII. Some fay, that Chrift Reconciled Man 
 to God, but did not Reconcile God to Man •, be- 
 caufe God was at no enmity with the Eleft, but 
 loved them from Eternity -, and to the Repro- 
 bate, he is unreconciled. It is true, that Chrift 
 made no real change on God by his Reconcilia- 
 tion : But by his Sacrifice, and Merits, and Inter- 
 ceffion, he made it a thing Jnft and Meet for God 
 to forgive and fave us, notwithstanding all our 
 Guilt, all his Holinefs, Juftice and Truth ; and 
 fo diilblving our obligations to punifhment,and re- 
 moving the impediments of our Reconciliation ; 
 he is by extrinfick denomination faid to be Re- 
 conciled to us, when he is noway bound to Damn 
 
 us; 
 
Chap. z. their Errours defcrihed. 37 
 
 us •, and this without any change in God : But the 
 Clouds being thus difpefled, that were between 
 God and us, his Face as Reconciled, fhineth on 
 us. God was in Chrifl: Reconciling the World 
 to himfelf, by making them capable of perfonal 
 plenary Reconciliation* by purchafing a Free Par- 
 don to be offered to all \ tho' they have after need to 
 be intreated to be perfonally and adtuallyReconcilcd 
 to God, 2, Cor.$. 19,20. Gods Love of Benevolence, 
 goer h before his Love of Complacence, tho' the 
 change be really in the Objeft only. 
 
 XCiX. Dr. Crijf$ h and all that fay, that our own 
 Obedience and Duties and perfonal Righteoufnefs 
 do us iji -yood, nor further our Salvation (Chrifl: 
 doing all that ) and that it hindereth Salvation to 
 do any thing for Salvation, do plainly make Hea- 
 venly BiefFetinefs,and God himfelf, as fought,loved 
 and enjoyed to be againfl: our Salvation. For all 
 our Sandtity , is but our Love of God, and our Frui- 
 tion of him : And the perfe&ion of this, is our 
 Heaven and Happinefs ; and Holinefs is here the 
 beginning of it : And if it be againfl: the Grace 
 pf Chrifl:, to feek Heaven and the Fruition of God, 
 and to be receptive of It by Holynefs, and to feek 
 God, be the way to keep us from him (as not go- 
 ing out of our felves to Chrifl: ) ; How then is 
 Chrifl the way to the Father ? How doth he bring 
 us to God ? Why doth he Sanftify us, and bid us 
 feek and ftrive to enter ? Will Heaven be againfl 
 Heaven, and God againfl: God to us ? If fo, then 
 ftriving to be faved from Sin, and Hell, is the way 
 to bring us to Sin and Hell } which none would hold, 
 that knowethhow much of Hell Sin it felf is, and 
 how much Holinefs is of Heaven. 
 
 C. They falfly reproach the Orthodox that erre 
 Jiot with them, as Enemies of free Grace, and as 
 
38 To moderate Mens ovbr-hot Chap. 3^ 
 
 not going out of themfdvesy and by odious Words, as 
 being for Justification by Works : When it is they 
 themfelves that overthrow all Juftification, and the 
 Gofpel,as Juftifying us, and Juftification by Faith it 
 felf, calling it1« Credere^ and a Work : Ridicu- 
 loufly, making!® Credere and F^Vfcjtofignify diver* 
 ly : And tell us not when it is the Phrafe, and when 
 it is the the Meaning, that they oppofe. ff it be 
 the Phrafe that they oppofe? they condemn Chrift, 
 and the Scripture \ that- fay, Men are Jufti- 
 fied by their Words and Works. I If it betheSence, 
 let them tell what that Sence is, which they 
 accufej and not confound the Controverfies of the 
 Nam, and of the Thing. Thofe that they reproach, 
 Renounce all Works for Juftification or Salvation, 
 that arrogate the leaft part of the Office, Merits, 
 or Grace of Chrift \ or that make the Reward 
 not of Grace, but of Debt : Yea, all that Ho- 
 nour not Chrift and Grace, more than if he had 
 not required them ^ and did not, as dwelling in us 
 by his Spirit, caufe them, and make them accepta- 
 ble to God : But we will not renounce Chrift living 
 in us, nor the ufe, and worth of the Image of God. 
 
 CHAP. III. 
 
 To moderate Mens over-hot Cen firing the 
 
 Erroneous. 
 
 Reconcil. jTTAving enumerated a Century of their 
 JLJL EiToars,! fliall next tell you, how,and 
 why 5 notwithstanding ail thefe groft Corruptions, 
 you fhould moderate, and regulate your Cenfureof 
 the Men, and of other fuch. 
 
 Ortho, Ton kkvk told me fuffitUntly what to think 
 
 of 
 
Chap. 3 . Cenfuring of the Erroneous. 39 
 
 of them, when you have t old me what they hold ; I waft 
 neithtr judge of the Faith by the Man, nor forbear judg- 
 ing of the Man by his Faith. Can any man judge 
 too hardly of men that overthrow all Religion} They 
 fern to me to be Atheists, Infidels ;Anti- Chrift ians ,Pro- 
 phane, and open Enemies of all that is Holy and Good 3 
 fave only the Name of God, and Chrifi, and Free 
 Grace., and that Good which they ofpofe. 
 
 This Char all tr of them y I gather from your own 
 Words. 
 
 I. They deny the only true God, and feign or make 
 us another God : The true God is Holy, and hateth 
 fin : But they feign a God, who is the maker of fin ; 
 yea, that made his own Son the greateft finntr in the 
 World, by making all the fins committed by aU the 
 Eletti to be really his fins, and fo making him the worfi 
 of men. 
 
 II. Tea, whereas Devils can but temyt men to fin^ 
 they feign God to tranflate our fins themfelves Ef 
 
 Jentially on Chrift, and fo to make him a finntr that 
 could not be tempted to it. 
 
 III. They make us another (pretended) Chrift, and 
 fo deny the true Chrift, and fo are Anti-chrifts., 
 The true Chrift had no fin, but only became a Sacri- 
 fice for our fin ; which were laid upon him, no fur- 
 ther than to fuffer for us, But they feign a Chrift? 
 that was a hater of God, an Atheift, a Servant of 
 the Devil, and the great eft finner in all the World 9 
 and yet finned not himfelf. 
 
 IV. They deny God dwelling in us as Love, and 
 Chrifi liv'incr in us by his Spirit, by feigning us to 
 be never the better for his Grace and inward Ope- 
 rations, as to any furtherance of our Salvation -, as 
 if the Life of Chrift within us, were not faving. 
 
 V. They deny the great Ends, and ufe of a Savi~ 
 cur, to fave us from Sin, as a means to fave 
 
 us 
 
4<d To moderate Mens over-hot Chap. 3. 
 
 us from Hell, and as the means of our Glorificati- 
 cn ^ and as a Prophet by his Dottrine and Exam- 
 ple , to teach us how to feeh^and obtain the pur chafed 
 Salvation. 
 
 VI. They deny the Holy Gkoft^ by denying that 
 his Sanctifying Work and Grace, muft be efteemed 
 andufedas a furtherance of our Salvation : Becaufc 
 Chrift hath Javed us by himfelf already, 
 
 VII. They deny the Gofpel, while th>y deny it to 
 be the Law or Donation of God, which as an Act 
 of Oblivion^ is his Inftrument of our Juftifcation 
 and Pardon ; our Title to life (for TitultfS eft fun- 
 damentum juris; J And as the Inftrument of our 
 virtual Jnfti feat ion. 
 
 VIII. They do as Anti-chriftians, deny Ch rift's 
 Trophetical Office, by which, by Doffrine and Ex- 
 ample^ he teacheth us what we muft do to be faved-j 
 And his Kingly Office^ by which h: maMeth Laws 
 to Rule us, or to Judge us by, as the impofed term of 
 Life and Death. 
 
 IX- They deny the Law of Innocency, and forge 
 another of their own inflead of it, which nameth 
 Chrift as infleadof us. 
 
 X. They holdall the EleEt Lawk fs and fo no Sub- 
 jttts of Chrift, while they fay y they are under no Law. 
 
 XI. Hereby they deny God and Chrift 1 s Govern- 
 ment by Law. 
 
 XII. They have no humiliation for fin, and fay y 
 they have no fin ^ for fince ChriFPs death , it is none 
 cf theirs. 
 
 XIII. They hold, that there is no fuch thing as 
 fin in the World ( of the Elett ) becaufe Chrift toolkit 
 from them ( before they were born or had it j ) and 
 he hath none now in Heaven. 
 
 XIV. They deny all Juftification by Faith ^ and 
 fay? that it is not by Faith, bnt by the Objett of 
 Faith only. XV, Tbef 
 
Chap. 5. Cenfuring of the Erroneous. 41 
 
 XV. 'they make Chrifi no true Mediator ', but 
 fitch a furety as was a party in the Bond with hs^ 
 And fuffered for his own Cm 9 and was condemned by 
 that Law of lnnocency for us. 
 
 XVI. They deny Justifying Faith it f elf ^ while in- 
 jlead of it they feign a meet belief that we are Ju- 
 ftified. 
 
 XVII. They harden ungodly mm in their damning 
 prefumption 7 obtruding on them a beliefs that they 
 are Eleft and Jutt$pcd 9 th<? ungodly ; and telling 
 them, that this is coming out of themjelves to Chrifi ^ 
 and that they cannot believe this too foon ; and that 
 Chrifi hath Repented, Believed, and been Holy for 
 them. . 
 
 XVIII. They diretlly fight againfi all mens SaU 
 vation, by telling them , that they ought to do no 
 Duty inward or outward^ as a means of their Sal- 
 vation^ left it be againfi Chrift and Free Grace 
 which faveth them. And that nothing that they do % 
 can do them any goody nor any fin 9 pojfibly can do 
 them any hurt , bee aufe they are already per f eft, and 
 faved only by Chrifi. 
 
 XIX. They expofe Chrift ianity to the fcorn of In- 
 fidels y by telling men, that it confifteth in that which 
 every novice in Logick^ or Reafoning, knoweth to be im- 
 poffible ; that one mans Sins^ and one mans Righte- 
 oufne/s, fhould be made another s : * Not only fo far 
 as that of hers partake of the Ejfefts ( Chrifi of our 
 fins in fufferings, and we of the benefits of his Righ~ 
 teoufnefs} which we all maintain j but that the thing it 
 felf 9 is efjentially thus transferred : And fo the 
 Accidents do tranfire a Subje&o in Subjeftum z 
 And whereas Sin and Righteoufnefs, are Accidents 
 in the three predicaments of Habit (or Privation) 
 A&s 9 and Relation , they feign the Habits, Atts> 
 md Relation, of odious deformity of all the Eleft*, 
 
 to 
 
44 *° Moderate Mens over- hot Chap. 3. 
 
 meaning of a Word, may deny the Word, I 
 yet hold fa ft the matter fignifyed by it And 
 he that fpeaketh the greateft Errour in Terms 
 not underftood, may mean and hold the troth* 
 
 2. And Coniequences not difcerned, will not 
 prove" a man to be a real Heretick, or one that 
 holdeth not the truth, which by fuch confequen- 
 ces he fubveneth : Therefore all Pacificators 
 conclude, that Confequences are not to be char- 
 ged too far, when not underftood. 
 
 Or^ho. ' Who h.oixcth mens minds but by their 
 Words? What ever they be to God who fearcheth 
 the hearty they are damnable Hereticks in foro EcCle- 
 iiaftico* 
 
 Reconcil. I excufe not the Words which 1 have 
 largely accufed : I would fave others from them, 
 I confefs it is Words that the Church mult judge 
 of, and judge by. But it muft be Words as fig- 
 niiicant of the Matter, and of the Mind of the 
 fpeaker. And therefore the Church muft try the* 
 fpeakers meaning by informing and convincing 
 queftionsand explications. I pray you tell me, 
 when you are Catechizing your Parifliioners (young 
 or old ) do you meet none that in ignorance 
 fpeak words that fubvert the Foundation ? And 
 yet when you better fearch their meaning, you 
 may find that they mean better than they fpeak- 
 I write againft ail their dangerous words, efpecially 
 to fave others from being drawn by them to errour, 
 and to Prevent the errour that the Church and Go- 
 fpel may receive thereby. 
 
 Ortho. But if they defend them^ they are Here- 
 ticks: For how elfe Jhall we know whether they deny 
 not Fundamentals ( 
 
 Recjicil I will tell you how ; Ask him firft, 
 whether he believe the Fundamental Truth ? If he 
 
 fay, 
 
Chap. £. Censuring of the Erroneous* 45* 
 
 fay, yea : Ask him whether if he knew that his 
 Confequence contradicted or fubverted it, which 
 of the two he would let go ? And by that, you 
 may know which it is that he holdeth fafteft. 
 
 For Inftance, Ask fuch a one as Dr. Crifpe, whe- 
 ther he would hold that Chrift was really a (inner, 
 and God made him fuch, and the Effence of all our 
 fins were his, and none of ours, if he knew that this 
 were inconfiftent with the perfection and Office 
 of Chrift, and the truth of the Gofpel ? Ask him 
 whether he would hold that the fin of the EleCt can= 
 not poffibly do them any hurt ^ nor any Duty that 
 they do, be any means or help to their Good or 
 Salvation, if he knew that this were contrary to the 
 Gofpel and Free Grace, and tended to mens dam- 
 nation? Ask him whether he would hold that our 
 inherent and aCted Righteoufhefs did not, make us 
 fo far Righteous, and no whit furthered our Jufti- 
 tication or Salvation, if he knew this were a contra- 
 • didion, and againft Chrift ? 
 
 Ortho. By this Rule, we ftall judge none Here- 
 ticks, but Infidels ; fvr who will exfrtjly renounce Chri* 
 si i unity but they? 
 
 Reconcil. The Word Bcmicks, is varioully ufed 
 as men are inclined : 1. Of all that are (tiffin 
 any hurtful Errour,againft found DoCtrine \ and fo 
 all or moft Chriftians are Hereticks. For all have 
 many Errours, and all men are too itifTin their own 
 conceits. 2. For thofe that confequentially fubvert 
 Effentials. 
 
 uimejius is not lingular, who faith fin Caf. Confc.) 
 that Theology is fo concatenated, that every Errour 
 by confequence(near or remote)fubverteth theFoun- 
 dation. 1 would except only Genealogies,ChroQolos 
 gies,Topography, Grammar, & fome Prophecies &: 
 Politiyes : But of meer morals it is not improbable. 
 
 E z 3- For 
 
46 To "moderate Mens over-hot Chap. 3. 
 
 3. For all that Schifmatically feparate from 
 the Apoftolieal Churches and their Communion, 
 and gather Seftsto themfclves, for the promoting 
 of their Errors ; I provoke you to name to me any 
 Text of Scripture, that callcth any by the reproved 
 Name of Hereticks, that did not feparate from 
 the Catholick Church? Though all Schifmaticks 
 be not Hereticks (for fome caufe divifions in the 
 Church,- and yet depart not from it): Yet all He- 
 reticks in 'cripture- fence were Schifmaticks ; for 
 itfffrt; fignficth rot only the choofing of a new 
 Bo&rine, but alio a new Separated Sedt and Church, 
 for the promoting of it. 
 
 Ortho. Fbcfe Libertines are generally Scparatifts. 
 
 Reconcile You are hiftorically miflakcn: Dr. 
 Cnfpc was a Conformift himfelf*, and fo have 
 been many hundreds, who have held fome of the 
 forementioned miftakes. Have you read Luther 
 on the GaLithians ? And 'u£pinns, and Gallus^zxA 
 Amh[dorphipis^ and Sthlujjelvergws, and abundance 
 fuch Lutherans, who damn George Major for fay- 
 ing, That Good works are necellary to Salvation, 
 and that maintained, that they were hurtful to 
 Salvation (tho 7 no doubt they meant, that con- 
 fidence in them was hurtful). JHave you read 
 Jflebin^ that turned from Antmomiam[m to be 
 a P apt Ft Bifhop,and helpt to redtifie Lmh:r\ Phrafe, 
 by calling him to oppofe him ? Have you read 
 Learned Beza himfelf, and many? and many fuch 
 excellent men, both Calvinifts and Lutherans, of 
 imputed Righteoufhefs, and againft Imputing 
 Faith for Righteoufnefs, and of the definition of 
 Faith ? Till Camera, Placeus i Amyraldasfiapelltts^c- 
 fiardns^. Codurciu, BlondelyDalUnsr, Drelincottrt ftopt 
 £hem \ and before them Melanchthon, Sneer, and 
 after- C & guts, Qkvian r Vrfm r Parens^ Sculte-mis, 
 
 Wends- 
 
Chap. 3 Cen faring of the Erroneous* 47 
 
 Wendeline-y Ludovitus Crocius^ Conradus Bergius y 
 Johannes Bergitts, Martinins , and filch Other great 
 Divines flopt thorn in Germany y How many fpeak 
 indefenfibly ? How many Bifhops and Confor- 
 mifts in England^ have held, and written unjufti- 
 fiable words about Jjuftification ? Was Dr. Tdly 
 a Non conform ift ? No, nor Mr. Rokrmoh, Mr. 
 Wulkgr, and many fuch, before the Aflemblies 
 times. 
 
 Though Dr. GeH, Mr. Thomdiks* and many 
 fuch did ill, in inveighing againft imputed Right coup 
 fiefs ^ in undiftinguiihing wotds ; yet too many by 
 a very ill fence and fort of it, gave them too much 
 occafion ; which put fo many Learned, Judicious 
 Divines to explain it, of whom in 'England the 
 chief were Ant. Wot ton ^ Mr. William Br adjhaw 1 
 Mr. Tho. Gataker, Bifhop Davenant, Bifliop Rolen 
 Abbot y Mr. William Fenner^ and other Zealous 
 Converting Preachers i fuch as John Rogers, Tho. 
 Hooker., Tbo, Shepbard, and tlie ffyco - England 
 Churches againft Mrs. Hutcbmfon^xA Mr Wheeler, 
 that by Mr. Weld published the Narrative <f the 
 Antinomian Error* 9 and of the ftrange Monfters 
 from' Mrs. Dyer i and Mrs. Thitehinjon^ and her 
 death; and of late, Mr- Ben'yWoodbndge, Mr. 
 Tho. fiotch^s, Mr. Tho. Warrcn y Mr. Graile, Mr. 
 ■Jefop; but especially Mr. Truman, Mr. Gibbons 
 of Black fryers, and Dr. Stillingfleet. It is not a 
 thing unknown, that it was not only fuch as you 
 call Separatifts, but many Bifnops and Confor- 
 mifts, that in opposition to Popery, for want of 
 diftinguifning, have fuch words about Imputation* 
 as encouraged the Antinomians. Therefore you 
 cannot take all as Hereticks in the Scripture-fence, 
 who hold the fame Errors. 
 
 E 3 Or tho. 
 
48 To moderate ftiens over-hot Chap. 3. 
 
 - Ortho. Then we fall not hn tl is>> if 
 
 men do not fegregatc thr,>ij/ives to propagate it, 
 
 Rtconcil. You may know what opinions are per- 
 nicious, ( or if you will Heretical) when you 
 know not whether the man be a Heretick that 
 owneth them : Ever, the Heretick Hereticating 
 Papifts fay, there muft be ait obftinacy againlc 
 lufficient Jight of evidence. 'And all tenati** 
 oufnefs through prejudice, ignorance, or inca- 
 pacity is not obftinacy. If your Schoiiar or Ap- 
 prentice be feven years learning what you teach 
 him, it may not by- that be proved obftinacy. 
 
 The word Hemul^ is ufed as pleafe the {pea- 
 leer, in yarkius fences. iQ Some call all Here- 
 ticks that obftinately oppofe any Opinion for 
 truth) which the Church determiheth to be Be- 
 lieved. 2. Some call all Hereticks that gather 
 any fegregate Church to maintain or propagate 
 any Error. 3. Some call all Heretick~, who oppofe 
 any Point eilentia?! to Chriftianity ', though but 
 ignoraatly by remote ton Sequence. 4. -Some call 
 thofe Hereticks, who deny feme one eflential Ar- 
 ticle o£ Chriftianity, dire&ly and .knowingly, 
 while they own the reft. 5. And fome, call none 
 Her-eticks but thofe that joyn together* the de- 
 fying of feme eflential Article dire&ly or by 
 plain evidentr confequQn^, fchd'gathen>ifegregate 
 Churches to propagate it? and do this obltinate- 
 ly againft fufficient lights If you -will-life the 
 Namz, tell men which oi Bhefe yc;i men 
 
 Ortho. Tftut encoursaz Hctefie 5 it [0 
 
 hard- to knorv a Htrtttt^'- May we not kwtv them 
 by their Bourin: ? 
 
 RecoxcU. Yc ;:now what is Error, and 
 
 Heretical, when you know not the man to be 
 an Heretick : do what you can juftly, to fave 
 
 men 
 
Chap- 3. Cenfuring of the Erroneous. 49 
 
 men from their Error, without unjuft and uncha- 
 ritable cenfuring of the perfons. To which end 
 I remember you of the writing of worthy Dr. 
 Fowler, that Holinefs is th?. defi^n of Chrijiianity : 
 If then it prove that many of thefe that hold thefe 
 bad opinions, are men of flncere Holinefs, then 
 Chriftianity in them hath reached to itsdefig'n: Now 
 I rind that the molt of them that I have known, 
 Teem to me to be perfons of ferious Holinefs 
 f notwithstanding their infirmities) : They are Zea- 
 lous .towards God ; they greatly honour Chriffc ; 
 they atfoid known Sin \ they live juftly and cha- 
 ritably towards men \ yea 3 it is the Piety and Strict- 
 nefs of the lives of many of them, which hath 
 drawn many well-meaning ignorant perfons to 
 their Errors. Bunnian, an unlearned Antinomkn- 
 Anabaptift, wrote againft the forefaid Book of 
 Dr. Fowler \ yet f abating his reparation) I never 
 heard that Bunnian was not an honeft Godly man. 
 If then he attained the defign of Chriftianity, 
 • was he not a Chriftian? 
 
 Ortho. Could he be Godly thjt /aid arid did fo 
 much aaainft the Truths and Fo fftUvh to draw men 
 to his Errors ? 
 
 Reconcil. There is no man without many Er- 
 rors : And do- not all defire that others fhould 
 take that for Truth* which they take to be Truth ? 
 And how few be there Id the world, that em- 
 body not with fome Seft or Fa&ion, for the pro- 
 moting of their Opinions ? And how few that 
 do not over - vilifie and wrong thofe from whom 
 they differ? 
 
 And Bannians laft preachings give me hope that 
 he repented of his Errors,; for he Zealonfiy prea- 
 ched but the common acknowledged doftrine of 
 ChriiPs readinefs to receive : and pardon conver- 
 ted finners. E 4 Ortho, 
 
ftp To moderate Mens over-hot Chap. 3. 
 
 Ortho. But unholy Dottrine will not make men 
 tyoly, nor confift therewith, 
 
 Reconcil. 1. It is Holy Dodrine, pra&ically re- 
 ceived, that maketh them Holy *, and that which 
 is Unholy, is 'received but notionally, and fo pre- 
 vaileth not againft the power of truth* No cloubt 
 but falfe unholy Dodtrine greatly tendeth to un- 
 holinefs of heart and life; Therefore let us all 
 do our t?eft to cure it. But it is not the lhar- 
 peft cenfures, nor the greateft fiercenefs, or fou- 
 left words, or punilhments, that are the right or 
 wifeft way of cure : But the cleareft explication 
 of the Truth, and the moft loving and meek in- 
 truding oppofers, if God peradventure will give 
 them repentance, to the acknowledging of the 
 Truth. 
 
 Ortho. I am fure General Councils^ and Heathens* 
 Bilhops and Emperors alfo of 'old \ were fever e againft 
 Hereticks. 
 
 Reconcil. What will you fay> if I fully prove, 
 that Hereticks themfelves, as* fuch 5 did not more, 
 hurt to the Church, than the ftir and violence 
 iiftd againft them that were accounted fiich, hath 
 done, and flill doth? No, nor fo much hurt: 
 But what need I more proof of this* than what 
 Popery hath done thefe 800. or 900. years in the 
 World ? Did Htreticks ever murder fo many 
 .hundred thoufapds as thePapifts did of the WaU 
 denfts, Bohemians , French ProteftantS) Dutch, Irttfu 
 Engl ft, PoUnders, Hungarians, &c- by Wars, Mat 
 facres, Inquifitions, &c. 
 
 Ortho. fhofe men were not Hereticks y but mcnfaljly 
 accnf^d of Herefie : Why inftance yon in Papifc 
 . Tyrants I 
 
 Reconcil. And who think you will be Judge who 
 
 fhall fuffer as Hereticks? Will it not bethofe that 
 
 ' ' are 
 
Chap. $. Cenfuring of the Erroneous. j x 
 
 are uppermoft, and get greateft itrength ? And arc 
 thofe ufually the wifeft : Who is the Judge, now 
 in the Turks Dominions? and among CJiriftians? 
 vyho is Judge in Mufcovy^ where Preaching is for- 
 bidden ? 
 
 Ortho. But it is the Clergy that is the Judge of 
 Here fie. 
 
 Reconcil. And how fmall a part of the Earth is 
 fo happy as to have the major part of the Cler- 
 gy, wife, found, honeft and orthodox ? Whereas 
 the Clergy fo powerful as in the Roman Kingdom ? 
 And where more erroneous, or more cruel ? 
 
 Ortho, But you tmtft inflance in times of tht 
 Churches Purity , and not in the time of A-iti thrift 's 
 Reign. 
 
 Reconcil. Few of us are agreed, when the time 
 of the Church-Purity ended, from the Apoftles 
 days ^ till the Fall of the Pagan Empire, there were 
 great Numbers of Hereticks in the Church ; and 
 no Sword was drawn, or deflved> againltthem, by 
 the Churches: And yet all the Number of that 
 time, mentioned by Epipbanius^ hurt not the Church, 
 fo much as the Pride and Contention of the Cler- 
 gy, even before Dwclefiavs Perfecution, if Eufebius 
 may be believed, lib. 8. c. 1. 
 
 And for long time after, the Church abhorred 
 the ufe of the Sword, or Violence, againft Here- 
 ticks : Or elfe Martin had not with fuch abhor- 
 rence, feparated from the Bifhops that were for the 
 ufe of the Sword, againft the PrifcilUn Gnofticks. 
 
 And whereas Anftin is cited as the chief that 
 changed his mind herein, his inftance is but one, 
 and it is ufually abufed. 1. It being not againft 
 Herefie, but Schifm, that he writeth : The Dona- 
 tifts were Prelatical Zealots, that thought them- 
 felves the greater Number, and fo called them- 
 
 felvcs 
 
5^ To moderate Mens over-hot Chap. 3. 
 
 felves the Church ; for being the fuppofed Majo- 
 rity in Africk^, and having the trueft Bifhop, as the 
 Papifls and fome Preiatifts arrogate the Name of 
 the Church on thofe Accounts : What Errour had 
 they more than Cyprian, and all his pious Coun- 
 cils had, raving their Faftioufnefs for their own 
 chofen Biihop. 
 
 2. And it was not this Shifm neither, that Au- 
 ftin, was for Violence againft, but to reprefs Force 
 with Force -, for the Donatifts ufed Murder and 
 Violence. 
 
 But come to the Times and Councils that fup- 
 preffed Hereticks with the greateft Zeal, I have 
 nothing herein to fay againft the Council of Nice ^ 
 though fome good men think that they had done 
 better to tolerate the E after- Day different j yea, 
 and to have done lefs to ftir up Difputes about 
 fiDne feubftance i Bun do you think Nejlorius 
 did more hurt, by faying, That Mary was not to 
 be called, The Mother of God ; but, f The Mother 
 of him who is God, 3 than was done by banifliing 
 him? Who was fo far from being a Sedary, that 
 he was the greateft Patriarch, and fo deadly an 
 Enemy to the tolerating of men, called Hereticks, 
 that he began with urging the Emperour to pro- 
 fecute them-, and was juftly fo ufed for his Vio- 
 lence, as a Heretick himfeif: AnJ being banifh- 
 ed, let up fo great a Party in Syria, and other 
 Countries, to this day, called Nejtorians, as con- 
 tinue the abhorrence of the Council of Calcedon 
 2nd EpkcJliSy and the Church of Rome, and the 
 great Divifions of the Chriflian Church , Would 
 the tolerating of the accufed Phrafe have done 
 fo much Hurt as this ? 
 
 And did the Bilhops and Councils, that con- 
 demned bis Adverfaries, Eituches and Dhfcrrns, 
 
 and 
 
Chap. 3 Cevfaring of the Erroneo us. fw 
 
 and banifhed him that was the fecond Patriarch 
 of the Eaft, do lefshurtto the Church, than it 
 would have done, to have patiently inftrufled 
 them in what fence Chrift's Nature remained Two* 
 and to have granted, that in other fence and re- 
 fpett, they might be called One, as agreeing and 
 united ? When now the Entychian Jacobites, by 
 Diofcorus Banifhment, fill the vaft Country of A* 
 bafjia-j and many other Countries, in Divifions from 
 other Churches, and Opposition to the Councft of 
 Calcedon. 
 
 And did the Monothelites do fo much harm, by 
 faying, thatChrift might be faid to have but-One 
 Will dnd 'Operation, (b? Concord, called One J as 
 all the Councils and Bifiiops did, by their con- 
 demning and profecuting them, till the Imperial 
 Churches were by it broken all to pieces ? 
 
 And did the three Words in the Writings of 
 Theodora, Ibas and Theodore Moppufi, do fo much" 
 hurt, as the Councils that condemned thefe Tria 
 Capitida did, by woful Divifions ? 
 
 Or did they, that fufttman called CommkoU, 
 do more hurt, than he did, by murdering thou- 
 fands, and wafting *Aigypt, and other Countries, 
 by his blind Zeal againft Hereticks ? Surely there 
 is no Comparison in the hurt* 
 
 Epiphanuis himfelf rec'ordeth how much hurt He- 
 reticating He&t did, againlt Andws and others cal- 
 led Hereticks : And Lucifer C dam amis was made 
 a Heretick, for his inordinate Zeal againft the Ad- 
 rians themfelves. And I think few now doubt, but 
 the blind Zeal of Epiphanivs hlmfel^ and of Cyril 
 Alexand; and the Council that condemned Chry- 
 fojiom, as if he were not hot enough againft Origin, 
 did a great deal more harm than good : And thac 
 Aniens and PvGcltfc, by their Indulgence to the Jq~ 
 
 anitts- 
 
54 To moderate Mens over-hot Chap. 3, 
 
 amus^ were fain to heal the Wounds that thofe 
 mens Heats had made. And more than Socrates and 
 Zoz-omene tell us, that the faid Attkus and Proclus 
 did the Church more Service, agarnft the Nova- 
 tians % by Gentlenefs and Liberty, than their Pre- 
 cleceJIbrs ever did by their zealous Fiercenefs. 
 
 The Church hath fufFered much by Setts and He- 
 refie, but, I think, much more by the ignorant Ty* 
 ranical Attempts of fupprefling them, and of fuch 
 as are falfiy accufed of them. 
 
 Ortho. But the Errours of former Times muft not 
 fiop car Zeal againji Errowr % nor reconcile us to He- 
 refit. 
 
 Rceoncil. But why do we not enquire how far, 
 even the godly Orthodox-Minifters, in thefe times, 
 alfo have been guilty of occafioning that which they 
 jaftly reprehend ? 
 
 I have feldom obferved any Herefle or Errour 
 to rife up, but what the Orthodox were a culpable 
 Caufe of : The Chief Rife of Anabaytifty hath been 
 by our mofl vile Abu e of Infant^Baptifm, 1 Recei- 
 ving all Infants of Atheifis and Infidels. 2. And 
 that, on an unproved Title, and on the perfidious 
 Vows and Sponfions of God- fathers and God- mo- 
 thers, that never owned them, nor intended to per- 
 form their Vows- 3. And forceing Minifters to 
 b3ptife them againft their Judgments. 4. And 
 worft of all, initead of caufing them at age, fo- 
 Jemnly to renew their Chriftian Covenants, chea= 
 ting thoufands of ignorant Souls, with a Ceremo- 
 ny, called, Confirmation. 
 
 So have the Scfaratifts rifen from the Corrupti- 
 ons of the Clergy and Church, and their wicked 
 Lives , and Tyrannical Impositions and Perfec- 
 tions. 
 And fo have thefe Antiwmans rifen, firft, From 
 
 the 
 
Chap. J. Conjuring of the Erroneous. 55 
 
 the Papifis Falfe Dodtrines , about their Good 
 Works \ and next, From many godly Protectants^ 
 feldom, and unskilful opening the Myftery of Re* 
 demption and Grace, and preaching almoft all for 
 Humiliation,. and too little of the wonderful Love 
 of God, revealed in Jejns Chrifi , till Dr. Sibbes 
 and fuch others, led them into another ftrein: 
 And, thirdly, by their unskilful Managing the Do* 
 ftrine and Controverfies of Juitification ; till the 
 Bnme and French Divines abroad, and Da<vtna.nty 
 jint. tVotton^ Rradjhaw, Gataker^ and fuch others 
 at home , taught them to fpeak more diftin&ly 
 and folidly, ( which Le Blancl^hath done above 
 all before him. ) 
 
 And they, that by Unskilfulnefs have occafion- 
 ed other mens Extreams, ftiould not be over-rigo- 
 rous agalnft them. 
 
 Enquire into the Temper and Lives of mofl: of 
 this fort of men, among us of late, Qeven Dr- Crifpe t 
 Lane after Town, Walter Cradok, Salt mar fij 9 Den^ 
 Hobfon-i and fuch other j and you will find, thac 
 though they had their Temerities and Biemifties, 
 they were in the main, Men, far from wicked and 
 prophane Lives \ much more, Mr. Walker % Mr. Ro- 
 borough^ Mr* Crandon^ Mr, Eyir, blind Mr. Troughs 
 iar f Dr. Tally y and fuch other that came too near 
 them, 
 
 I will now inftance more largely , in one, who, 
 in the Fervour of his Zeal,Preach'd at P inner s-HalL- 
 Letture, and after printed a zealous ignorant Ser- 
 mon, againft fuch of us, as judge not asconfufed- 
 ly and erroneoufly as himfelf ; when I had avoided 
 Preaching on any fuch SubjeQ;, and Printing what I 
 had long before written on it, left I fhouid revive 
 the Strife •, and yet he is known to be a worthy 
 vertuous Man, 
 
 I will 
 
y£ To moderate Mens over-hot Chap. 3. 
 
 I will give you yet another Proof x that fuch 
 may be ferious godly Men, who Preach a Dottrine, 
 quoad ferba^ Heretical or Anti-evangelical. The 
 Renovation of an unfan&ified Soul, requireth a 
 Change fo great, on ail our Faculties, .as mud 
 turn a meer natural man into a fpiritual \ and 
 give a man a new End, new Principles, and a new 
 Heart and Life ; and this by Divine transforming 
 Influence : But to cure one of thefe Erroneous 
 Men, there needs not fo a great Renovation, but 
 only the better informing of an ignorant mans 
 Judgment, that was carryed away by Education, 
 Prejudice, the Veneration of his chief Teachers, 
 and the weaknefs of his own dull undiftinguifh- 
 irig Mind -, yea, perhaps, the Cure of his Igno- 
 rance, in Grammar or Logick, in fome one word, 
 .may make him Orthodox. ' 
 
 . Could you but get out Prejudice and Ignorance, 
 fo' far, as to teach thefe men but Two or Three 
 Diftinitions , in all likelihood , it would cure 
 them, E. G. 
 
 1. To diftinguifh between a Surety antecedent, 
 and fubfequent. 
 
 2. To diftinguifh between the Righteoufnefs of 
 Chrifl-j given Or imputed to us in Je it felf, (one 
 mans Accidents made anothers ) and his Righte- 
 oufnefs given us in its Effects and Benefits, repu- 
 ted the fole meritorious Caufe- 
 
 3. Between Justification by Efficiency, ( prin- 
 cipal and inftrumental ) and juftifying us confti- 
 tutively , ( as Matter and Form ) juftifying by 
 Grant in Law, or by Evidence, or by Witnefs, 
 or by an Advocate Defence, or by Judicial de- 
 cifive Sentence, or executely ; and thefe, as fup- 
 pofing adtual or legal Accufations. 
 
 4. Between the Law or Covenant of Innocen- 
 
 cy 
 
Chap. 3. Cenfuringof the Erroneous. ^y 
 
 cy with Adam ; the Mediatorial Law or Cove- 
 nant to Chrift \ the Common Law of Grace, 
 maie with Adam and Noah - 9 the Covenant of 
 Preculianity with Abraham-^ the Political Law of 
 Mofcs to the Jews ; and the Law or Covenant 
 of Chrift, of Grace, of Faith, by which Chrift 
 doth Govern, and will Judge his vifible Church. 
 Get unftudied dull heads, but to underftand 
 thefe four diftinftions, and you cure them with- 
 out a new regeneration : And doth not this prove 
 that they are Godly? 
 
 To inftance no more, but in the firffc ; an An- 
 tecedent Surety is either, 1. A party in the 
 Bond ; 2. Or an Inftrument of the party Bound. 
 
 1. If two perfons be bound disjunctively (this 
 or that J to a Duty or a Penalty, the bond is 
 anfwered if either of them perform it- If the Law 
 to Adam had either faid, thou, or Chrift for 
 thee (halt perfectly Obey, (halt drefs the Gar- 
 den, (halt take Eve for thy Wife ; or that thou 
 or Chrift: (hall fuffer for not doing it •, then 
 Chrift's performance had antecedently freed us 
 from Guilt and Punifhment. 
 
 2. Or if the Law had faid or meant, thou (halt 
 Obey or Suffer by thy felf, or by thy fubftitute 
 or per alium as a man may pay his debt by his 
 Servant) or appear by his Attourney •, then Chrift's 
 Righteoufnefs or Suffering would have proved us 
 guiltlefs. 
 
 But a fubfeqwm Surety, who, after the guilt* 
 doth voluntarily, as a Mediator, undertake the 
 difcharge of the guilty, is no fir id or abfolute 
 Reprefentative, but, as a Mediator, purchafeth 
 the Captive, to receive his Grace on the terms, 
 and to the ends, which by a Law or Covenant 
 of Grace, the Mediator (hall appoint. 
 
 CHAP. 
 
$<> Reasons againjt a Chap. 4. 
 
 C H A P. I V. 
 
 J\4j Reafjns againft a tedious netdhjs Confutatun. 
 
 $$&. 1. *Tp H E chief thing that I intended next 
 JL to be done, that is, To Confute the 
 Hundred Errors before named ^ I am, on further 
 thoughts, difcouraged from performing: 1. Be- 
 caufe, upon perufal, 1 find that I have already 
 done it lb oft and largly in many Books unan- 
 fvvered, that repetition is like to be difgracefully 
 naufeous : 2. And they that will neither anfwer 
 nor read what I have written 3+ years ago> or 
 20, are not like to read what 1 fhall write now. 
 
 In my Confeffionof Faith, Printed 1655. I have 
 fo largely opened this Controverfy, about Jufti- 
 ficationi Faith, and Works, in necefiary diftin&i- 
 ons, and many fcore felf-evident Propofitions, 
 and many fcore Arguments, and abundance of 
 exprefs Texts of Scripture* and above an hundred 
 Teitimonies of Proteitant Churches ConfeQlons, 
 and eminent Divines, that I find very little need- 
 ful to be added.: And why fhould I think they will 
 read more that will not read that ? 
 
 In ray Apologies, I have Anfweredthem that 
 have oppofed, and have had no reply. 
 
 In my Treatife of Juftlfication^ I have done it 
 over again. 
 
 In my Catholic!^ Theology, I have thrice over- 
 done the fame by Explication and Confutation 
 diftinftly. 
 
 In my Treatife of Juftifying Right eon fnefs^ in a 
 Difputation y and an Anfwer to Dr. Tally, and 
 to Mr. Canwigbt, I have done the fame, perhaps 
 top largly. 
 
 In 
 
Chap. 4. teJiousyntedlefs Confutation. 59 
 
 In my Methods Tbeologi& 9 I have opened the 
 Cafe methodically and briefly. 
 
 In my Lift of Faitb^ I have clearly explained 
 it : And muft I expect no Anfwer, and yet do all 
 again ? 
 
 2. But my great diflfwafive is^ that it will fwell 
 the Book to fo great a magnitude, that few will 
 read it; fhould I cite all, or moil of the plain 
 Texts of Scripture that confute therm how greac 
 a part of the Bible muft I Tranfcribe ? Yet do- 
 they lay Salvation on points that no one Text of 
 Scripture mentioneth. 
 
 Sea. 2. 1. If t fhould cite all the Texts that 
 prove that we are truly Sinners, though Chriffc 
 hath been a Sacrifice for our fin, and that the - 
 guilt of Fatt and Fault, on us, is not taken off" 
 by Chrift's taking the penalty ; but we are verily 
 finners ftill \ How great a part of the Bible may 
 \ recite to prove it ? 
 
 Sett. 3. 2. If I mult prove that Cjjirift is and 
 was no finner, by true imputation of our fin, as 
 to the guilt of Fatt or Fault, but only as a Sa- 
 crifice bear the Penalty ; it would be a re- 
 proach to the Adverfarics, to need a Confutati- 
 on of their Blafphemy, and all the Gofpel would 
 confute them. 
 
 Selt. 4. # 3. Should I cite all the Texts tha£ 
 prove us to need, and have an Inherent and Adt- 
 ed Righteoufnefs by Grace, befides Chrilis Per- 
 fonal Righteoufnefs Meriting for us, above fix 
 hundred Texts of Scripture exprefly pove it* 
 and how tedious and needlefs a work is this ? 
 
 Se&. 5. 4. Should 1 prove that All Righte- 
 oufnefs, fo far maketh Righteous; and that making 
 Righteous, is a Juftifying, which goeth before 
 Judging us Righteous v and that it is a putid con* 
 
 F tradition;, 
 
6o Reafins agdivfi a Clmg. 4. 
 
 tradition, to fay, that any Righteouftfefs doch not 
 make Righteous, tntanpum^ School-boys would turn 
 it into a derifion'of the oppofers. 
 
 Sett. 6. 5. Should I prove by Argiiment>thatno . 
 Accident can by ye fame numerically in divers. Sub- 
 verts, nor nan-fin a S/tbjecto in Subjettiim 5 and fo the 
 Habit, Art,and Relation of Righteoufnefs in Chrift's 
 Perion, cannot in it felf be our Habit, Aft, or Re- 
 lation, unlefs our Perfons,and ChrilTs, be really the 
 fame-, every novice in Logick, would be too much 
 cccafionedjxunfult over the ignorant gain-fayer. 
 
 Seft. 7. 6. Should I prove,that to Juftify Effici- 
 ently by making Righteous, and to Juftify Confti- 
 tQtively (being our Righteoufnefs ) and. to Juftify 
 by Plea, or by Witnefs,or by Evidence, and to Ju- 
 ftify in Eftimation or Account, and to Juftify by 
 deciflve Sentence of a Judge, and to Juftify Execu- 
 tively, and to Juftify privately in Confcience, and 
 to Juftify publickly before Rulers or the World, or 
 niore publickly , at the Bar of God, are feveral fences, 
 of the Word Jxfi;ficatton y and feveral forts ^ what 
 man of fenfe would not pity the Confounder that 
 denyeth it, and talk, as if the Word had but 
 one fence ? 
 
 Sccb. 8. 7. Should I prove that by Imputing* Paul 
 meaneth truly accounting a man Just that, is fo ; rec- 
 koning that to him which he hath, and "not feign- 
 ing him to have what he hath not ; even Dr. Crifpe 
 harh fpared me that labour, venturing to fay, that 
 the contrary fence of Imputing, maketh God a Lyar, 
 or deceived. God never judged a mail Righteous, 
 that was not firft made fo. 
 
 Sett. ^ 8. Should I prove, that by Works,?zu\ 
 meaneth thofe that make not the Reward of Grace, 
 but of Debt •, and James meaneth thofe that are 
 She effects of Free Graw, and purely fubordinate 
 
 to 
 
to Chrift, as commanded by him ; the exprefs Texts 
 do make it needlefs. 
 
 Sell, io. 9. Should I prove, that Chriffc is our 
 King, and Ruleth and Judgeth by his own Law, 
 and hath not made us Lawlefs, and all Judgment or 
 Rule is now committed to him 3 and that the very Law 
 of Nature, is now his Law ; and alfo the Law of 
 Supernatural Revelation, called by iW, the Law 
 of Chnjl^ the Law af Faith and of Grace •, and by 
 James ^the Law of Liberty ; the whole fcope of the 
 Gcrfpel, faveth me that labour. 
 
 Sell. 11. 10. Should I prove, that Chritt in efe 
 objeftivoj as the Objed of Faith, is the very fpecify- 
 ing form of that Faith it felf-, and fo, that to be 
 Juftified by the Objeft as fuch, and not by jtbac 
 Faith it felf, is a notorious putid Contradidion ; 
 or fhould I fland to prove that Faith it felf, is 
 faid by Paul? to be Imputed for Righteouirefs in 
 meer fubordination to the meritorious Sacrifice and 
 Righteoufnefs of Chrift, and in conjunction with 
 Free Pardon and Adoption purchafed by Chrift \ 
 how needlefs a work is this made by the Text ? 
 
 Sett. ix. 11. Should I ftand to prove,that Elect 
 Infidels* Atheifts, or wicked Men are not Juftified* 
 while fuch ( fave as God maketh them Juft by Con- 
 verfion & Pardon) all the Scripture tell us, it is ne«d- 
 tefs, and that Eternal Ele&ing to Juftification, is not: 
 Juftifyingv nor yet Chrifts dying for us, till He 
 btgww to us y as well as for hs. 
 
 Sell, 13 . 12. Should I ftand to prove, that men 
 fell be judged according to their Works, and that 
 God is the Rewarder of them that diligently feek: 
 him i and that Chrift hath frequently promifed Re- 
 wards, and that the fame Salvation, which, as to 
 Vdnt % is no Debt 7 bttt meerly a Free Gift of Grace 
 tbrougfr Ghnftiikjctv^f W the Qrder of Conveyance^ 
 
 F af %mvi 
 
6% Reaftws againfl a Chap. 4. 
 
 given on Condition as a Reward, that Fatherly Love 
 may attain its ends by Sciential means, and not 
 only by Povrer ^ Mrs ally producing Moral Ejfctts^ in 
 conjunction with Lbve and Power \ and thus, that 
 the pardoning and faving Aftsof the Covenant, 
 impofe Conditions, as receptive qualifications, which 
 yet are all the Effefts of Grace, the whole Scripture 
 rnak'eth this a needlefs task, 
 
 Sett. 14. 13. Should I prove the diftin&nefs ; 
 r. Of the Law and Covenant of Innocency. 2. And 
 of the Law and Covenant of Mediation. And, 
 3> Of the Mediators Law and Covenant of Grace 
 impofed on us, and fealed in Sacraments; And 
 that the fame is both a Law and Covenant, and that 
 the Covenant of Grace, is the Inftrumental Gift 
 of Pardon and Jollification •> How much of the Bi- 
 ble mufi: I transcribe ? 
 
 Sttt. 15. The like I may fay, of mod of the reft, 
 which I doubt, I have been too large in proving in 
 all the fix, or feven, or eight Books before named. 
 I thought alfo, to have diftin&ly anfwered th 
 Printed Pinners- Hall Le&ure, but he that can no , 
 find it more than fully anfwered, in the forefaid 
 Books, either never read them, or Anfwers tofuch 
 a man* will be vain. 
 
 And I am forry, that the fame hand in another 
 Lefture, elfewhere publifheth,that C" That any are 
 * c brought to believe tn Jefus, is as great a Miracle, as 
 cC the Refurrettion of Chrift from the dead} p. 223. 
 " And after £ There is not a greater Inflame of 
 <c the Tower of God in the whole World, than this-, in 
 ** -bringing over the heart of a /inner to believe in 
 " Chnft.] 
 
 If grieveth my Soul to think what Scandals are 
 thus given by good Men to Papifts, Infidels and fre- 
 pidketi Smners, and what work they will make 
 
 with 
 
Chap. 4. tedians y needk£s Confutation. 6y 
 
 with it. No doubt but Faith is a great and difficult 
 Work, and wrought by Almighty Power: For 
 God hath no. other Powqr, but: Omnipoten^: 
 omnis Dei Votkntia eft OmnifGuntia, quia -Infinita. 
 Gods Power is his Efience : But the Inflates and 
 Demonftrations of it, are as various as the Effe&s. 
 Your Finger or Tongue, moveth not, but by Qna- 
 nipotency : But every Motion or Fly, Is not 
 as great an Inftance or Demonftration of Power, 
 as Faith is. Nor Faith fo great an Inftance as the 
 making of Angels, Men, Heaven and Earth, Sun, 
 Moon, and Stars, their Natures, Motion and Or- 
 der : Divines have hitherto taught, that Power is 
 eminently manifefted in Creation and Natural Pre- 
 fervation, tho' with Wifdom and Love •, and Wifdom 
 Eminently manifefted in Government, and Love in 
 Glorifying Ctho' they were conjunct in each) 
 Man cannot work Miracles, and that fo great. And 
 1 do not believe that God damneth all unbelievers, 
 as for want of an Ad as great as the motion of the 
 Sun, or making the World. 
 
 And if it be a Miracle, and as great a one as 
 Chrift's Refurre&ion, How can any believer doubt 
 at all ? Why was Chrift's Refurreftion Prea- 
 ched by the Apoftles, fo much as the Proof of the 
 Truth of Ghriftianity,and not the Faith of every be* 
 liever ? Then we need hob go far to prove the Chri- 
 ftian Verity : Every poor Boy or Woman that be- 
 lieveth, hath the fullcft Proof, and as great and 
 miraculous as Chrift's Refurreftion. Why fend 
 ,we not Infidels and Doubters to this Miracle, which 
 ft about them in all age^ in thoufands ; Over-doing 
 is undoing. 
 
 And yet no doubt, the Author faith truly, that 
 Faith in Chrift is fo hard a Work, that he that never 
 found it hard, hath none ( or hath it but in the feed, 
 
 F 3 an4 
 
64 Rcafons dgahfi #, &c. Chap. 4. 
 
 and yet unrooted, or untryed. But alas ! Infidels 
 find: it too hard to them. 
 
 To conclude, Inftead of the larger part of the 
 Proof or Confutations which I intended ; 1. 1 (hall 
 with this, Annex a brief Treatife,. refolding a mul- 
 titude of Gontroverfies about Julftfication, which I 
 hayfelaid by, about Fifteen Years. 
 
 2. *I refer you to the forefaid former perform 
 forrnance of it. 
 
 3. Were I not difabled by Pain, and the ap* 
 proa'chesof Death, I would be ready to Anfwer any 
 fober, rational Obje&or. 
 
( 6$ ) 
 
 5r#. i . X i\ /Hereas divers fay, they were drawn 
 V V in to prefix their Names to this 
 Drs. Book, becaufe they were told 3 that the Er- 
 rours were expunged : Upon peruial, I find than 
 it is ho fuch matter ; but in Vol. 3. Ser, 3,4. &c„ 
 the Author rather more frequently inculcateth the 
 WOrft of them, v f iz+. V %k4t fin cannot hurt any 
 that are Elett^ or that Christ dyed for, 3 And 
 that Dp I. Joh. h is a powerful means to keep them 
 from finning^ to believe that if they fin f it ev 
 them no hurt. J 
 
 Sett. 2. The Text, drew him to ufe the Name 
 of finning. £ / write to you, that you fin not. 3 
 But did not the Contradidion of it to his Do- 
 ftrihe convince him, /while, he read the Text a- 
 gainfl; iinning ; judge whether he took cot the 
 thing to be impoffible ? He faith, Tho' fuch do 
 Murder, commit Adultery, Blafphemy, Idolatry, 
 or any fuch thing, they are no Murderers, Adul- 
 terers, &c. or Sinners \ becaufe it is Chnlt's fin, 
 and not theirs, and cannot be his and theirs 500,-, 
 fo that- they may live in the Ad, but cannot\fin> 
 
 Object. But it was their fin once^ before it was 
 Chrifis fin? 
 
 Anfw. No -, He faith, that it wasChrift's fin, if 
 not from Eternity, at leaft above Sixteen Hundred 
 Years before we were born. And he that had 
 
 F 4 pq 
 
66 A ?oft-fcript. 
 
 no being, could have no fin : And Gods fore- 
 knowledge of future fin, maketh not (in : Nay, 
 he could not fore-know, that which would never 
 be*, fo that indeed, Chrift could not take our fin' 
 as his, which was not ours, nor ever would be 
 $t ail : And if he had, yet I hope they will noc 
 fay, that now in Heaven he is the greateft fin- 
 ner. And-fo, there neither was, nor is, any fin 
 in us or Chrift. 
 
 Scot. 3. But as he repeateth this Errour,I will 
 repeat my Lamentations and Warning to this 
 tempted SeH . Hear it as SmuUtoris Tubam? the 
 Watch-mans Trumpet, that would deliver, if it 
 may be, more than his own Soul. 
 
 1. Is it poflible, that that which is evil, and 
 the greateft evil It felf, can be in hs 7 and done 
 by hs^ and do us no hurt ? 
 
 2. Can that do no hurt to the Eleft-, that mab 
 eth fuch calamitous Confufions in the World ? 
 What, that which filleth the Earth with the dark- 
 nefs of Ignorance, Idolatry .Infidelity, bloody Wars, 
 Perfections, Torments, Flames, Famine, Malig- 
 nity, and yet do no hurt to any that are Eleft, 
 no, not while they are fuch themfelves ? 
 
 3. JDid jWcall himfelf mad againft the Saints, 
 unworthy to be called an Apoftle, a wretched 
 man, for that which did him no hurt ? 
 
 4. Did David write all the lamenting Words 
 of Pfal. 5 1 . and many others ^ and Aftph % Pfal. 77, 
 &c. for that which did them no hurt? 
 
 5. Did God pronounce all the Curfes, Lev. 26. 
 and Dent. 27. eK againft that fin that will not 
 hurt the Eleft that then lived ? 
 
 6. Are the recitals of the Jews fins and punifh- 
 ments, pfal. 78. and 105, 106. &c. of things that 
 cannot hurt the Eleft? 
 
 7- Did 
 
APvJt'ftript* 6f 
 
 ?. Did God fend the Jews into Captivity tq 
 Babylon for iins that do the Eleft no hurt ; even 
 for penitent Manaflhs** fins ? 
 
 8. Are all God's threatnings in the whole Scrip- 
 ture, even fuch as Chrift's Words, ~Job. 15. Heb. 6. 
 Heb.iO- and Rev. 2, and 3- againft things that are fo 
 h3rmlefs ? Muft we ferveGod acceptably with Re- 
 verence and Godly Fear, becaufe he is a confuming 
 Fire ; and becaufe it is a fearful thing to fall into 
 the Hands of the living God, if no fin can pop- 
 fibly do us any hurt ? 
 
 9. Doth not this opinion contradift every Ar- 
 ticle of the Creed, every Petition in the Lords 
 Prayer, and every one of the Ten Commandements ? 
 
 10. If it be no hurt to be tormented with pof- 
 felfions of the Devil, to be Lunatick, Blind, Lame, 
 Dumb, Toxn^&c. Why is Chrift fo Praifed 
 for healing fuch, and why appealeth he to his 
 Works againft unbelievers ? 
 
 11. If it be no hurt to be mad, what is Bedlam 
 good for? Or to be tormented with Stone, Col* 
 Ucfa Convulfion, or any Difeafe; why will thefe 
 Phanaticks fe?k to Phyficians, ufe Medicines, and 
 groan in Pain ? Poflidcnius would confute his 
 Tongue by a fower-face or a groan ; when he faid, 
 O Pain^ thoH \h alt not make me confefs that thou arf 
 (malum ) ill, or bad. 
 
 1 2. Why do we not take up with the three 
 firft Petitions in the Lords Prayer, if our own In- 
 terefl be not next to be regarded and prayed for ? 
 
 13. Why pray we for our daily Bread, if there 
 be no hurt to want it -, or for the pardon of fin, 
 if punifhment be impoflible, or hurt not i or a- 
 gainft temptations and the evil one, and evil things, 
 if they be no fuch ? 
 
 14. Should 
 
6% A Vofi-fcrip. 
 
 14. Should none pray .but Reprobates, if others 
 tavc no hurt to deprecate ? 
 
 15. Why fhould we companionate the poor, or 
 lick, if fin do no hurt to them ? 
 
 1 6. Why do men Plow and Sow, and Labour, 
 and Eat, if Famine hurt not, and Labour do no 
 gopd, becaufe Chrift hath done all ? 
 
 '17. Why do Minifters Preach fo much againft 
 fin, if it can do no hurt? 
 
 18. What is it that we are to repent of, if fin 
 do no hurt ? 
 
 19- Why muft fafting, and watchfulnefs, and 
 refilling temptations be ufed againft Luft> and o- 
 ther fin, if it can do no hurt ? 
 
 20, What is Baptifm, the Lords Supper, Con- 
 felfion, and-Abfolution then for ? 
 
 21. Why 'then fhould we exhort each other 
 3aily, left any be hardened by this deceitfulnefs 
 of fin? 
 
 ( 22. Why is he called Leaft, in the Kingdom 
 pf God, who breaketh the .leaft. Commandemexit, 
 and teacheth men fo"? 
 
 ; 23. Why is the Education of Children fb great 
 a Duty, and he that fpareth the Rod, hateth his 
 Child, if fin will do them no hurt ? 
 
 24. What is God's Governing Juftice good for, 
 in punifhing fin, if it hurt not ? 
 
 25. Why muft Rulers be Juft, and a Terrour 
 to them that do evil, if fin do no hurt ? 
 
 26. How can that hurt any other Eleft Per- 
 son , that hurteth not the finner himfelf ? 
 
 27. Why is it worfe to be call into the Sea 
 with a Miil-ftone, for fcandalizing the leaft, if than 
 fcandal cannot hurt them ? 
 
 28. Why do Libertines' labour to efcape Pri- 
 fons, Banifhments, Fines, or Hanging for fin, if it 
 •can do them no hurt? 29. Why 
 
AFoft-fitip. £ 9 
 
 1 19. Why is man's nature afraid of Devils, and 
 the Serpents feed* if they cannot hurt us ? 
 
 30. Why hurt we others by Self- defence, and 
 War, if nothing can hurt us ? 
 
 31. Why hath God put fwr into our ? Nature, 
 if nothing can hurt us? 
 
 32. Was it no hurt to the Eled to-be- "Jong 
 the Devil's Servants, and to have our Converfi- 
 on fo long delayed, as with many it is f. 
 
 33- Is lin worfe than fufFering, if it can do no 
 hurt ? 
 
 34. Is it no hurt to live and dye in terrible 
 fear of Gods difpleafure, and in doubts of our 
 everlafting ftate ? 
 
 35. Is it no hurt to have Faith, Lpve, De- 
 fire, and Joy, weak, and to have ftill the remnants 
 of unbelief, and other fuch like fins ? 
 
 36. Is it no hurt to lofe fome degrees of Love 
 and Holinefs, which we have had? 
 
 37. Is it no hurt accordingly to have the lefe 
 of Glory in Heaven ? 
 
 38. Why are thefe men for Separation and 
 Church-Difcipline, if lin do no hurt ? 
 
 39. Why pray they for Reformation, and 
 Church-profperity, and the Thoufand Years Glo- 
 rious State, if fin be fo harmlefs a thing? 
 
 40. If all that Chrift Merited, be really the 
 Elefts, immediately on his purchafe, are not ail 
 the Eleft in Heaven already ; yea, before they 
 had any being j whence then is all the grofs Ig- 
 norance and JErrour, and blind Defence of Satans 
 falfehoods, under the Name of Chrift and Truth? 
 Why cenfure they Conformifls and others that 
 differ from them ? If all that Chrift hath, be 
 already ours, and we are as perfed as he, what 
 can Duty, or more Grace,)! or Heaven, add 
 
 to 
 
JO Afyfl-fcript 
 
 to us? And why would they have men read their 
 Books, to do no good, and avoid no evil ? Is it to 
 make up any iraperfeftion in the Obedience or 
 Righteoufnefs of Chrift ? 
 
 41. Did Chrift redeem us from under his own 
 Government, and the Law of Grace ? Are we 
 not under the Law fof Chrift and Faith, and Li- 
 berty! to Chrift? Or is there any tranfgreffion, 
 if no Law ? Or is it Law that we ftiall not be 
 Ruled and Judged by ? 
 
 42. Is it no greater Mercy and Grace, to make 
 us like our Saviour in Holinefs, and Gods Image, 
 and the Divine Nature, than not ? Are Chrift's 
 Graces his difhonour ? 
 
 43. Is it not a vile abufe of his Grace, to 
 contemn it, becaufe it is our own ? And to 
 take Righteoufnefs to Hand againfi Free Grace, if 
 it be but our own ? And to pervert Pauls Words, 
 that accounted as dung his own Righteoufnefs^ which 
 he fets in competition or oppofition to Chrift, 
 calling it that Righteoufnefs which was of (Mofcs) 
 Law § when at the fame Word, he fets againft it a 
 Righteoufnefs alfo made his own, which is by the 
 Faith of Chrift. Could Chrifts Righteoufnefs Ju- 
 ftify us, if it were not in fome kind of Caufaii- 
 ty ( meritorious, material, or formal J made our 
 own : Can an Accident of another Subject be an 
 Accident of us ? And will not diftinft perfona- 
 lity continue to Men* as well as to Angels for 
 ever ? We abhor the thoughts of any Righteouf- 
 nefs that is of our own poflefling or working, other- 
 *wfe than as given and Wrought in us, by the Me- 
 rits of Chrift, and the Free Gift of undeferved 
 Grace ; or any that muft not by the fame Di- 
 vine Power and Grace be continued. And all that 
 pretendeth to the lcaft part of the Office or Per- 
 formance 
 
a rojt-jcnpt. yj 
 
 formance of Chrift ; but only what he freely 
 giveth, and which advanceth the Honour of his 
 Merits and Love, and tendeth to PJ ea f e and Glo- 
 rify God, and- atcain the defigned End of Re^ ' 
 deroption and Salvation* - 
 
 A5^r^fc^ an prefixed.tothe 
 Book, I leave tt to them/elves, u fptak their 
 
 the Words tfrttft, as they are written (and* 
 deed inculcated) to overthrow Chrifiiamtv\„d Hu 
 mamty And I doubt not, but fome of tie refi JL 
 of the fame mind, and had not read the Book or 
 the Preface, fo as to know what was in them ' 
 
 FINIS. 
 

 T n E 
 
 
 CONTENTS 
 
 pHAP.t. Prefatory. page i. 
 
 Chap. 2. ^« hundred of their Er* 
 rors defcribed. p. 6. 
 
 Chap. 3. To moderate tk oyevhot Qen- 
 yj ilrers of their Per fens. p. ,^8». 
 
 Chap. 4. G(eaJons for prefent forbearing 
 a tedious Confutation of them, as being fuU 
 ly and often done by me already, and as 
 further, needlefs. p. 58* 
 
 fojt-fcript. p. 6 j. 
 

 Three BOOKS Lately 
 
 Publifned by Mr. BAXTER, and 
 Printed for Tbo. (parkhurfl. 
 
 i. "CNglilh Non-Conformity, ay under 
 ■L King CHARLES the Second; Tru- 
 ly Stated and Argued. 
 
 z. Knowledge and Love. 
 
 3. Cain and Abel. 
 
 THE Vanity of Continuing Ceremonies is 
 the Worfhip of GOD; by a Minifierof 
 the Church of England. 
 
 An Healing Attempt ; Confcience Satisfied 
 in Submitting Obedience to King WILLIAM 
 and Queen. MARY. 
 
 I 
 
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