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VINDICIAE CHRISTI, ET Obex Errori Arminiano: A Plea for Chriſt, AND OBSTRVCTION To the firſt PASSAGE, Whereat the Errors of ARMINIƲS Steal into the hearts of MEN: Shewing Chriſts ſatisfaction in his Humiliation, to be the ſole price of our Redemption; and evidencing faith in that ſatisfaction, no inſtrumental cauſe of our Juſtification in the ſight of God, nor condition given us for life.

Delivered in three Sermons: By Richard Lewthwat Maſter of Arts, of Caius Colledge in Cambridge, at his Pariſh of Wigſton in Norfolk.

London, Printed by R. W. for Nath. Webb, and VVilliam Grantham, and are to be ſold at the ſign of the black Bear, in Saint Pauls Church-yard, neer the little North-door, 1655.

To the Honourable, Religious, and Learned, Col. ROBERT WILTON, My dear Friend.

HOnourable Sir, ſhould I be ſilent of the cauſes moving the publication of theſe leſs then weekly meditations, ſaving to your ſelf, and ſome few, I ſhould be rendred indiſcreet, if not preſumptuous, and more. I ſhall therefore hint the motives, (which duly conſidered) to a little charity, will juſtifie the action. I have in this Treatiſe couched together the ground, yea and the moſt of my poſitions, deſired by many to be publique, which have drawn much ill Will, and diſſatisfaction towards me; and made me condemned, not onely in private, but in publique alſo, as the moſt erroneous and deſtructive to truth, that ſpeaks. O my God for give them, for I hope they know not what they ſay. Sir, tis well known to you, that I having delivered moſt of this Treatiſe in the Pulpit, the Miniſter deſired the Congregation to ſtay; upon which requeſt they did, and he had Chriſtian-like attention from all: He endeavoured to poſſeſs the people that there was error in my Sermons; but before the picture, or ſign of his confutation (I can call it no more) he granted the whole, and more then I fully affirmed; for Sir, you may remember, that at his beginning, he ſaid I had given the juſt and true ſenſe of what was then my text, in my Expoſition of it, which I ſaid I had done, in the opinion of ſome few and late Divines; but not of the Ieſuites, and ſome others. After this, he ſaid my doctrine gathered thence, was ſound and good Divinity; after all, he denyed faith to have any inſtrumental efficiency, as to our Juſtification in the ſight of God; this being done, and a quarter of an hours diſcourſe: he moved for a reply. The ſum of what I returned to him, was a commendation of his zeal, and care to keep his people from error; promiſing him a Copy of my Sermons, that he might be better able with the aſsiſtance of his ſide, and the advantage of time, to confute me, if feaſable. Now then Sir, is it not time to publiſh? ſhould I not, how ſhould my publick ſcandal be removed? my friends ſatisfied? or my promiſe to the Miniſter with convenience made good? Such is my confidence of the truth of my Poſitions, that ſhould theſe Sermons come to a ſpiritualized ſoul privately, they would bemone me (laden with ſuch reproaches, as they have heard me) as David did Abners death by Ioab; dyed Abner as a fool dyeth? for as David ſaid of him, I may ſay of my ſelf; my hands were not as yet bound, nor my feet put into fetters: I remember not as yet my ſelf ever ſhackled, either privately, or publickly, about theſe things, ſave with reproachful terms, which God hath ever made fall from me, like the chains of Peter. Tis not unknown to your ſelf and many more, how vehemently and generally I have been oppoſed in theſe, and ſuch like Poſitions, by inferiour Judgements; and they being ſilenced upon their attempts, though not converted, I have deſired I might argue them, for their better ſatisfaction, or my own conviction, with men of war from their youth, with the moſt eminent men, both for learning and piety. There have been returned to this my requeſt, that the times are not ſafe for oppoſition of them. I have minded them that brought the anſwer with the ſecurity of Mr. Iohn Goodwin, publickly oppoſing this way of ſalvation; I have alſo aſſured them, that I would not in the leaſt divulge what they ſhould deliver, as to this purpoſe, or queſtions under debate. All this, and much more, have gained nothing of diſcourſe from them, but by a proxie, by Mr. Platers appello Evangelium: which was commended to me by ſome, to ſet me right in my judgement; which book indeed hath wrought nothing upon me to that intent: it being a groundleſs condemnation of the opinions about predeſtination, of Mr. Perkings, Whitakers, Beza, Piſcator, the Synod at Dort, and many more: and a cloſing with Arminius, and others of that ſtrain, as being in the way of truth. See page the 60. Of his appello Evangelium. The diſtinction of the knowledge of God, dividing it into the knowledge of pure underſtanding, and the knowledge of viſion; being as himſelf confeſſeth, the ground and baſis of his judgement; which if duly conſidered, is like many more of the School diſtinctions, (even more nice then wiſe.) Nay it hath rather been a means to confirm me in my former Poſitions; becauſe that in Doctor Potters letter to Mr. V bound up with Mr. Plater;See Dr. Potters queſtions, in that letters in page of the book, 425. he hath in his queſtions there mentioned, aſſerted Poſitions, which can beget no leſs in my judgement, then all, or my preſent poſitions at leaſt are.

I confeſs that ſometimes there are ſtrivings in my heart betwixt theſe and the oppoſite opinions: ſometimes when I conſider the multitude of men that way, the eminency of the perſons in reſpect to learnings natural abilities, ſtrictneſs of life, advancement to dignities in late paſt years, and other becoming conditions: as alſo having my thoughts ſometimes, taken wholly up about ſome places of Scripture ſetting forth God, providing future glory upon even terms of obedience here, not at that time minding the Free grace of God in Chriſt, nor heeding the power, dominion, and ſoveraignty that God in equity hath over his creatures, which ſpeaks him right, juſt, and holy in all his wayes; neither blameable by, nor accountable to any, however he ſhall pleaſe to deal with his creatures, raiſed by him, of nothing, to what they are, or at his pleaſure ſhall be: why, I confeſs I ſay, that whileſt it hath been thus with me, I have almoſt ſaid as they. Now to end Sir, and Chriſtian Readers having knowledge of my condemnation for theſe Poſitions; and finding none of thoſe Judges ſo juſt, as to hear me plead for my ſelf before my ſentence: nor finding any ſo religious as to pitty me, or do good to themſelves, ſo far as to endeavour my converſion, from thoſe opinions, by them called damnable and devilliſh: I am I confeſs the more willing to expoſe my Judgement (in theſe plain Sermons) to publique view: to this end, that if my principles be truth, and the way to truth, there might more be brought in to my judgement: as alſo, that if they be erroneous, I might be dealt with for converſion, by them that are ſpiritual. If I can be annointed with their eye-ſalve, ſo as to be cured of this men think blindneſs, I mean by conviction; (I ſpeak as in the preſence of God) I will be as ready to deſiſt, as Paul was from perſecuting Chriſt, at the heavenly viſion. I will as publiquely, zealouſly, and frequently retract and recant what I have publiſhed, and preached: neither ſhall I miſs (I hope) Pauls bleſsing, even the obtaining mercy; for as he ſaid, I ſhall then ſay truly, namely, I did it ignorantly, being carried amain down with the unreſiſtable ſtream of the principles inſerted in the following diſcourſe; but Sir, till then I deſire you to be as you are, and to defend truth, and me both, is being the end of this Dedication, as (I thank you) you have very ſtrongly done, I ſhall no ſooner diſcover my ſelf to be in error, but I ſhall break off from it, with abundance of tears, both of ſorrow and joy, and ſhall ſpeed to you, with my reformation. Sir, I have no more at preſent, but to crave your pardon of my boldneſs, and to let you know that I ſhall never ceaſe to Petition the great God, for the both ſpiritual and temporal welfare of your ſelf, your ſweet and vertuous daughter Mrs. Hanna, and the reſt of your hopeful branches, till I ſhall be

RICHARD LEWTHWAT.

A word to the Reader.

COurteous Reader, and dear fellow Chriſtians, eſpecially you of the Miniſtry. I have met with many of the Miniſters of God, that do conſent to the truth of what I have laid down in theſe Sermons, but think that in the manifeſtings thereof, there may enſue juſt inference of the uſleſsneſs of the Miniſtry, and other inconveniencies. Brethern, if ye be of that judgement, (in your opinions the aſſertions in this Treatiſe being true) I pray let me be imployed to ſhew the neceſsity of the Miniſtry; notwithſtanding they ſave not men from eternall damnation, Ile ſhew their work ſo uſeful, that they deſerve of men far greater valuation and reward, then ever they yet had from any.

2 Cor. 5. the latter part of the 20, & 21. verſes.

We pray you in Chriſt's ſtead, that ye be (or be ye) reconciled to God.

For he hath made him to be ſin for us, who knew no ſin, that we might be made the Righteouſneſs of God in him.

IN my Expoſition upon Rom. 1.17. The juſt ſhall live by Faith, I laid down the Nature of Faith; wherein I ſhewed you what was meant by Faith: I there alſo declared in part, the benefit of Faith: but withall limiting it in its bounds, in reſpect to eternal life; ſhewing that its vertue and benefit in that reſpect, was to give a comfortable hope and aſſurance here of future life, to ſouls ſitting in darkneſs, and in the ſhadow of death; beyond which, (in reſpect to life and ſalvation) faith works not, is not available, is not uſeful, is not ſerviceable.

After this done upon that of Iſaiah 40.1, 2. where God charges us of the miniſtry, to be free in proclaiming pardon of ſin upon the pangs and paſſion of Chriſt Jeſus, in our ſtead; and doth alſo command us to ſet before our people, the fulneſs that is in Chriſt thereby for our Redemption. I ſhewed you likewiſe that our duty was chiefly, though not wholly, to contemplate for ye upon Goſpel tydings upon the means by Chriſt for your Redemption; that ſpiritual Manna, loathed by many of us, whileſt in the wilderneſs of ſin; whileſt utterly deſtitute of all other means, and conditions for life or ſalvation held forth in the word.

Upon theſe two ſubjects I inſiſted long, to prepare you with willingneſs to attend me and other Miniſters, whileſt labouring in the Goſpel, the word of Grace; which I conceive (under favour) to be the only means under God, to work in mans heart the pretious Grace of faith; and the onely way for me, and all Miniſters of the Word, to perform the truſt impoſed by God upon them.

After all this I went about the work of the Goſpel, to bring you good tydings, to give you, if happily I might, a glimps and ſight of life, where you might caſt out the anchor of hope, laying thereby ſure hold upon ſalvation. And as to this atchievement, I ſailed after Saint Pauls compaſs: I firſt battered down and carried away the rotten foundation, which too many (to the great diſhonour of Chriſt, and indignation of God) do reſt upon, at leaſt in part, for ſalvation: which is the foundation of obedience, and legal, or penetential performances; I ſhewed as to this, that all had come ſhort of the glory of God, that there was none that had done good, no not one, as to the gaining of eternal life, but that our beſt righteouſneſſes, as the Prophet ſaith, are but as filthy rags: things that cannot cover our ſpiritual deformities, cannot help to juſtifie us, cannot make us amiable in the ſight of God. This I did at large and plainly for you, out of that of the Apoſtle, Rom. 7. ver. 9. I was alive once without the Law, but when the Commandment came, ſin revived, and I died: Upon this text, I endeavoured to ſet forth the Law, ſo as it might ſerve you, as Paul ſaies it was mainly intended by God, to be a School-maſter to ſend us to Chriſt, to ſeek our life and ſalvation in him, and to reſt upon him in hope for it.

After this done, I went to open Chriſt to you, to ſhew you the worth of his blood, the fulneſs of his ſatisfaction I held forth to you (according to the Ability and Grace given me of God) the power and vertue that is in God, and Chriſt for our Redemption; I ſhewed how ſure it lay, in the will, or purpoſe of the father; and in the performance of the Son Chriſt. And this I did from that of the Apoſtle in the ſecond Epiſtle to Timothy, chap. the 1. ver. the 9. who hath ſaved us, and called us, with an holy calling, not according to our works, but according to his own purpoſe and grace, which was given us in Chriſt Ieſus before the world began.

Having thus ſhewed the goodneſs and kindneſs of God and Chriſt to us, in ſaving us, in being at peace with us; in being3 reconciled to us, through the blood of the Croſs; I go on a ſtep further, and that is to ſhew what God requires of us, what we ought to be to him, what we ought to render to God for all this mercy and goodneſs; and this I ſhall do firſt in the generall, before I deſcend to the particular duties; and for this I have pitched upon the preſent text, very fitly leading me to it, We pray you in Chriſts ſtead, &c.

I may term my text Heavens petition to Earth;Diviſion. or Gods ſupplication to redeemed man. In which words we have conſiderable three particulars: firſt the Petitioner, and that was Chriſt himſelf; though the matter was driven on by Paul and other Miniſters of the Word, yet the buſineſs was Gods and Chriſts: God did beſeech by them, they prayed in Chriſts ſtead. Secondly, here is conſiderable the Petition it ſelf, the thing requeſted and treated for, and that is, that man would be at love, peace, and friendſhip with God, that he would be obedient to him; the requeſt is, that they would be reconciled to God.

Thirdly, here is conſiderable the argument or reaſon that the Miniſters are to uſe, and urge, as to make them ſucceſsful in their Embaſſie, to make them prevalent with men for reconciliation: and it is an argument of great force, aptly able, by Gods aſſiſtance, to work the deadlieſt hatred, and enmity that ever was againſt God, to friendſhip and reconciliation; for ſaith he, he who knew no ſin,^a^aDicitur Chriſtus nō noviſſe peccatum phraſi Scripturae; quia peccatum nullum Fecit; id eſt, adeo fuit à peccato alienus, ac ſi prorſus peccatum ignoraret. Eſtius. i. e. that never ſinned; was made ſin for us,^bWas made ſin for us. 1. As he was made a ſacrifice for ſin, For the ſin-offerings in the old Teſtament were called ſin. 2. By imputation, becauſe our ſins were charged upon him, but he had not ſin in his nature. i. e. under-went the puniſhment due to us for all our ſins; that we might be made the righteouſneſs of God in him, i. e. that we through him, through his ſufferings, might be quit and freed from all our ſins we were about to commit, and that were then preſent with, and foreſeen by God. For he hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him^cRighteouſneſs of God. 1. Righteous by ſuch a righteouſneſs as God requireth. 2. He ſaith in the abſtract we are righteouſneſs it ſelf, that is, perfectly and fully righteous. 3. We are made ſo in him, not in ourſelves inherently. Not the eſſential righteouſneſs of Chriſt, that is infinite: that were to make a creature a God; but the righteouſneſs according to the Law, to which the God-head of Chriſt [though it was wrought in the humane Nature] gave an efficacy or excellency, Legh. in loc. .

The words thus divided, and expounded, the general doctrine is this. Gener. Doct.The great concernment and duty of men, more eſpecially of them that hear the Goſpel; but moſt eſpecially of them that have taſted, or do profeſs they have taſted the goodneſs of God in Chriſt, I ſay their great concernment and duty is to bear themſelves loving, and friendly towards God, that is, walking in all obedience and holy converſation, here is ground for it; the Apoſtle ſaith, that this is the main buſineſs that God and Chriſt have with their Redeemed: for this is the whole imployment of the Miniſters, ſayes the Apoſtle, we pray ye in Chriſts ſtead, that ye be reconciled to God.

This doctrine being at large proved, and divers waies applied, we looked over the parts of the text for particular obſervations, and out of the two firſt particulars was gathered this Leſſon: That man,Doctrine. yea the very elect of God, whileſt abiding in their natural condition; they are at enmity, hatred and diſpleaſure with God himſelf, they walk as men angry with God.

Here is ground for the obſervation, God and Chriſt do ſend Embaſſadors to treat with them for reconciliation, they ſolicit and w•o them to be at love and peace with them, which neceſſarily implyes an enmity, a diſtance, We pray ye in Chriſts ſtead, be ye reconciled to God. Upon this doctrine I inſiſted long, and handled before the generall propoſition, as being ſomewhat preparatory to it.

This done, I went to peruſe the laſt branch in the text for particular obſervations, contained in theſe words. For he hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him.

And as to this I conſidered the words two ways, either abſolutely or relatively Conſidered abſolutely and in themſelves; I gathered theſe doctrinal concluſions.

Firſt, that Chriſt Jeſus our Saviour, truly man as well as verily God,Doct. 1was perfectly righteous, free from all pollution and defilement by ſin, original and actual; here is ground for it, he who knew no ſin: this was paſſed over untouched.

The ſecond doctrinal concluſion was this. Chriſt Jeſus in the time of his humiliation and abaſement, lay under ſo much wrath and miſery,Doct. 2as Divine Juſtice could have inflicted upon us for all our ſins; the guilt and puniſhment of all our ſins was upon him; he bore ſo much wrath and vengeance, as Divine Juſtice could in Equity have inflicted upon us, becauſe of our ſins; here is ground5 for it, He was made ſin for us: this was paſſed over untouched, becauſe I had not long before ſpoke at large to this.

I obſerved a third concluſion, and it was this.

Chriſts undergoing the wrath and vengeance he did in his humiliation,Doct. 3abaſement, and ſufferings; was and is the whole and all-ſufficient ſatisfaction to Divine Juſtice for us: was and is the full, the ſole, the whole, and all-ſufficient matter means, or price to God, of our Redemption, and ſalvation; here is ground for it in the text; all was undergone by Chriſt, that we might be made the righteouſneſe of God in him. There lay upon me in my Judgement at that time, preſſing neceſſity to follow home this doctrine; and to vindicate the truth of it, in a full refelling the main-objection, ſeemingly againſt it; and by Gods leave ſhall now publiſh it; and the rather, becauſe containing the foundation, and ground of my condemned poſitions.

The firſt proof I bring to back my doctrine, is out of Iſaiah, chapter the 53. ver. 11. He ſhall ſee of the travel of his ſoul, and ſhall be ſatisfied. In this Chapter, the Prophet ſets forth the Paſſion of our Saviour, and the vertue of it; In the words recited, he gives as it were an abridgement of the whole, and ſhews how valuable tis with the Father, and ſatisfactory to him, for us. Tis that which ſatisfies and anſwers the whole demands of God for our Redemption; obſerve the words, and we ſhall find it; he ſhall ſee, who ſhall ſee? That is, God the father; for tis he among the perſons, and in the trinity, and of the God-head, that as to the Scripture expreſſions, and our capacity, was to take ſatisfaction of us, or for us: ſhall ſee of the travel of his ſoul. What is that, ſhall ſee the travel? Tis a Metaphor taken from the pangs of women in child-bearing: of his ſoul, that is of Chriſts ſoul; a Synecdoche, the part is put for the whole; the ſoul of Chriſt, for whole Chriſt. So then, ſhall ſee of the travel of his ſoul; that is ſhall ſee, behold, or look upon the ſufferings, damage, and detriment that Chriſt was to undergo; and it follows, he ſhall be ſatisfied: that is, ſhall have his whole demands for our Redemption and ſalvation; he ſhall ſee of the travel of his ſoul, and ſhall be ſatisfied. What I have laid down laſt, I find to be the ſenſe of this place, in the opinion of ſome late writers, but finding another expoſition given of it, by the Jeſuites, and ſome others; I inſiſt not upon it as a ſufficient proof,6 and therefore intend to look further; and firſt, to that of Chriſt himſelf, as tending to the preſent purpoſe, and that in the laſt words he ever ſpake before the expiration of his ſoul upon the Croſs. Iohn the 19. ver. 30. when Jeſus had received the vineger, he ſaid, it is finiſhed, it is finiſhed; what is that is finiſhed? Why that was the ſatisfaction demanded by God, for the ſins of the Elect: the Redemption and ſalvation of the Elect was finiſhed: the matter, means, ranſom, or price required, or accepted by God for mans Redemption was finiſhed: was finiſhed, what is that? That is, was fully performed, according to the Metaphor, there was nothing more to be done for it, or to it, for its accompliſhment; a thing is not finiſhed till then; well, it was finiſhed, but whereby? I anſwer, by thoſe bitter pangs, and ſufferings then upon him, even then ready to have an end, his ghoſt being even giving up, there was no thing more to be done for their Redemption; when Jeſus had received the vineger, he ſaid, it is finiſhed. The world is full of Anti-chriſtian ſpirits, I mean, of men againſt Chriſts full ſatisfaction to Divine Juſtice in our ſtead; againſt his alone ſaving us by the price of his blood, againſt his finiſhing our Redemption thereby: I will therefore back this laſt place, and my gloſs upon it, with ſome other Scriptures: And firſt, with that of Iohn the Baptiſt, Iohn the 1. ver. 29. Behold the Lamb of God, which taketh away the ſin of the world; which taketh or beareth away the ſin, as the original will bear it, nay, as ſome do uſe the word, Tollo, which doth aboliſh or blot out. The words are all very ſignificant: the Baptiſt doth ſay, that Chriſt doth aboliſh or blot out the ſins of the world: things aboliſhed or blotted out, are not viſible, diſcernable, or legible; or he ſaies that Chriſt takes them or bears them away: ye know that things taken or born away from a place, are not there to be ſeen or found: ſo that ſee then Chriſt takes and bears away our ſins, ſo as that to our capacity, and apprehenſion, God ſees them not in us, or upon us, as to puniſh them. And if ſo, then Chriſt finiſheth our Redemption, brings about our ſalvation; for if our ſins be blotted out, be taken or born away from us: why then, Divine Juſtice cannot deliver us to death, cannot commit us to the priſon of hell; cannot thruſt us from the bleſſed preſence of God: if thus, then Chriſt finiſheth our Redemption. But now ſee to make all before ſpoken, plainly true, conſider by what means the Baptiſt ſaith, Chriſt doth7 all this; the means whereby he doth it, is implicit, in the tide he puts upon Chriſt; he ſaith he is the Lamb of God that takes away the ſin of the world: mark it well, he ſaith that Chriſt bears and takes away, or blots out our ſins; and tis by vertue of his Paſſion, and ſufferings, tis as he is the Lamb of God: now ye know Chriſt is the Lamb of God, in reſpect to his ſufferings, as he was the ſacrince upon the Croſs for mans Redemption: and therefore Saint Peter in his firſt Epiſtle Chap. 1. ver. 18. ſaies, that we were Redeemed with the blood of Chriſt, as of a Lamb without ſpot. See he takes away our ſins, as he is the Lamb of God: that is, by vertue of his ſufferings; ſo that ſee Chriſt finiſhed our Redemption in his humiliation, in his detriment.

Upon theſe words in Iohn, chap. the 19. ver. 34. one of the ſouldiers with a ſpeer pierced his ſide, and forthwith came there out blood and water: upon theſe words Beza's Annotation is this. Chriſt being dead upon the Croſs, witneſſeth by a double ſign, that he onely is the true ſatisfaction, and the true waſhing for the Believers. Let me put it home for my purpoſe, thus, and ſay, he is all that for the Elect of God, in and by his ſuffering, by his death, in that both theſe ſigns flowed forth from him, whileſt upon the Croſs, whileſt made a curſe for us, by death. the places of Scripture for this purpoſe are various: Ile alleadge but one, and tis that of Paul, Col. the 1. ver. 20. having made peace through the blood of his Croſs: the blood of Chriſt, made our peace, brought it about, reconciled God to us. Now then if God be at peace and reconciliation with us, by means of the blood of Chriſt? If as the Lamb of God? If as ſacrificed? If as ſuffering Chriſt takes and bears away our ſins, and blots them out? If upon the Croſs Chriſt finiſhed our Redemption, and ſalvation? as doubtleſs all is truth; why then I may conclude that my doctrine is true, namely Chriſts undergoing the wrath and vengeance he did, in his humiliation, abaſement, and ſufferings, was and is the whole, and all-ſufficient ſatisfaction to Divine Juſtice for us: was and is the whole, the ſole, the full, and all-ſufficient matter, means or price to God for our Redemption and ſalvation.

The uſefull inference I make of the doctrine is this,Inference. That there is nothing in all the world but Chriſt, but Chriſt crucified, but Chriſts ſufferings, agaonies, and travels of his ſoul, that was, or is, the matter,8 means, or price to God, for our Redemption and ſalvation: that was or is the condition of the father with the Son, for our eternal life and Redemption.

Give me leave to back this inference but with one place of Scripture; Ile then lay down the main doubt or objection about it, and ſeemingly againſt it, as plainly and faithfully as the talent God hath lent me wil enable.

The place I alleadge to back my inference is that of Saint Peter, Act. the 4. chap. ver. 11, 12. This is the ſtone which was ſet at nought of you builders, which is become the head of the corner; neither is there ſalvation in any other; for there is no other name under heaven given among men, whereby we muſt be ſaved.

Give me leave to open the words, that ye may ſee the meaning of Gods Spirit. If my gloſs be not convincing, I ſhall be thankfull to you, that I and it may be conſulted with, by perſons of your higheſt eſteem, for knowledge and piety.

In the 11. verſe the Apoſtle affirms, that he whom the Doctors of the Jewiſh Church had looked upon, as a wicked one, and therefore had delivered to death; was the promiſed Meſſias, and he that was the Redemption both of Iews and Gentiles; this ſtone, ſayes he, ſet at nought of you builders, that is, not looked upon as the Saviour of the world; is become, ſaies he, the head of the corner: that is, he that joyns together, both Jews and Gentiles in one way, infallible hope, or foundation of eternal life: or again, he is become the head of the corner: That is, he is become the proper ſupport, and onely true foundation of the hope of all mens ſalvation: as in the firſt of the Cor. chap. 3. ver. 11. For other Foundation can no man lay then that is laid, which is Ieſus Chriſt; he is become the head of the corner: And now ſee in the next verſe further for my purpoſe, the Apoſtle ſaies that this Chriſt is the ſole, and whole vertue, means, and matter of mans ſalvation or Redemption; neither ſaies he, is there ſalvation in any other? that is, means and help to life eternal, lyes no where but in this Chriſt, this crucified Saviour, this corner ſtone ſet at nought of you Jews, or Jewiſh builders, neither is there ſalvation in any other. Look yet a little further, and we have yet more for our purpoſe in the reaſon the Apoſtle there brings for confirmation, for ſayes he, there is no other name under heaven, given among men, whereby we muſt be ſaved. Let me give ye the meaning of the word name here, and then the9 place is an invincible fortification for my inference, and need not capitulate with the Adverſary about ſurrender. The word Name, as it refers to God or Chriſt, in the Scriptures, is oft taken for the powerful aid, help, and vertue that is in God, or Chriſt to us, and for us. Thus tis uſed as attributed to God, Pſa. the 44. ver. 5. Through thy name will we tread them under, that riſe up againſt us: That is, through thy power, aid, aſſiſtance, or vertue, we ſhall tread them under; Thus, under favour, it is taken in the words I have quoted for my purpoſe: there is no other name under heaven whereby we muſt be ſaved: That is, there is no other thing, nature, eſſence, vertue, power, matter, means, or help, whereby, wherefore, or for which we muſt be ſaved. See brethren, every thing in the world but Chriſt, ſhut out from being the matter, means, purchaſe, or condition of, or for our Redemption, or ſalvation: yea the perfecteſt obedience, the deepeſt repentance, the trueſt charity, the devouteſt prayers, yea the ſtrongeſt faith, all theſe, and any of theſe, are ſhut out from being matter or means, whereby we may be ſaved; the reaſon is plain, becauſe they are none of them this Jeſus Chriſt of Nazareth: This is the ſtone which was ſet at nought of you builders, which is become the head of the corner, neither is there ſalvation in any other; for there is no other name given under heaven, among men, whereby we muſt be ſaved.

I confeſs there are many arguments and allegations brought againſt this doctrine, and my laſt inference, by the Anti-chriſtian party, within the ſound of the word, yea and profeſſion of the Goſpel; ſome plead for good works, obedience, almſ-deeds, charity, and ſuch like graces in man, to ſhare as cauſes or means in the work of our ſalvation, as the Church of Rome; others, that faith and repentance, become mainly, if not ſolely, the matter, means, or cauſe of our Redemption, or ſalvation, in that they are a condition exacted by God, to be performed by us for life;•s Mr. Plater and the Arminian faction, and the moſt of our preſent Divines watching over the flock of God, if they be ſuch in all England, as here about us. Tenents if duly poyſed, as now held, that be fully oppoſite to the free grace of God in Chriſt, contended for by the Apoſtle, in Rom. the 11. ver. 6. and in many places elſewhere; yea and further, they are Tenents, if duely poyſed, baneful and deſtructive to that comfortable hope held forth to us in the Goſpel of Chriſt.

Perhaps the Adverſary to my poſition, rather then to skirmage in the ſeveral particulars, will deſire to try the victory with me, as the Philiſtines did with Iſrael in the firſt of Sam. chap. the 17. namely with their Goliah, by the valued and reputed help and aid that is in the grace of faith, as to life and Redemption. My brethren, for brevities ſake, I am content to do it, as alſo, becauſe I know that the ruin of this will be the diſperſing of all the other adverſe arguments; if this falls, there is not one can ſtand. And now Ile meet this their Goliah faith, as David did that of the Philiſtines; even clad with its whole, or beſt armour, with its helmet, graves of braſs. Objection. I will produce the places, attributing the moſt to faith, (as in reſpect to the preſent purpoſe) in all the Scriptures; and fulleſt againſt my doctrine and inference. The places I bring for the Adverſary are out of the Epiſtle to the Romans, and the firſt is in the fourth Chapter, ver. 3. For what ſaith the Scripture; Abraham believed God, and it was counted to him for righteouſneſs: from hence ye will plead, that the act of faith, Abrahams believing the promiſes, his reſting upon Chriſt for ſalvation, by or through whom the promiſe of eternal life was made, I ſay ye will ſay that this Abrahams believing of God, & reſting upon him for life eternal through Chriſt, was partly, if not wholly, the means or cauſe of his now enjoying life eternal: was the means or things, for which or whereby, at leaſt in part, he ſtood approved, juſt, and perfect in the ſight of God, as to Eternal life: tis evident ye will ſay, it was counted Abrahams righteouſneſs; and again in the 28. ver. of the foregoing Chapter, the Apoſtle ſaith, we are juſtified by faith, that is, by the means of faith, becauſe of faith, or for faith,Look upon both Doctrine & Inference. and then conſequently ye will ſay my doctrine, and inference is falſe; I have made the objection ſo ſtrong as I can, and that from the moſt oppoſite places in all the Scriptures. I ſhall endeavour to give as full an anſwer, I pray mark it well.

It is to be known, that God may be ſaid to account or reckon a thing to us for righteouſneſs two ſeveral ways:Anſwer. properly or improperly; in a proper ſenſe, or in an improper ſenſe. A thing may be ſaid to be counted to us of God, for righteouſneſs properly, if it be looked upon by God as that, or part of that, whereby, of or for which we be free from the puniſhment due to us becauſe of ſin: if it be that by which we ſtand juſt in the ſight of God, ſo right in the Court of heaven, as that Divine Iuſtice hath not wherefore to condemn us: In a word, that is counted to us for11 righteouſneſs, in a proper ſenſe, which becomes the cover of our ſins, as in the Pſalmiſts phraſe: or that takes and bears away our ſins, and blots them out; as that God ſees them not in us, as to puniſh us for them; remembers them not againſt us. That may be ſaid to be our righteouſneſs properly, that doth either partly or wholly, ſo quallifie us, as that for, and becauſe thereof we are juſt, and juſtified in the ſight of God, abſolutely, perfectly and compleatly, ſo as God or Divine Juſtice cannot except againſt us, cannot charge a ſin upon us; cannot deny us our Redemption or ſalvation: in this reſpect Chriſt, Chriſt crucified is our righteouſneſs, not our faith in that Chriſt crucified: In this reſpect, in this proper ſenſe, we are not righteous (in the ſight of God) for our faith ſake, but for Chriſts ſake only, the object of that faith. This I take to be ſound and good Divinity or doctrine: this I take to be the opinion of the learned Doctor Potter at the time of taking his Degree, when he affirmed that the act of faith (as Abrahams here mentioned) is not counted to us for righteouſneſs in the proper ſenſe: this is alſo the opinion of Sharpius the Sco•th man; he ſaith, That the work of faith in us, is to be conſidered two wayes; either abſolutely, or relatively; abſolutely, as it is ſuch a work, or a gift infuſed into us of God, and a quality inherent or ſticking in our hearts, and in this ſenſe it doth not juſtifie; againſt that the Papiſts contend for (as I may ſay, doth not become, or is not counted our juſtifying righteouſneſs, or that which acquits us, or for which we are acquitted or diſcharged of our••s before God) then ſecondly, this faith is conſidered relatively, as it applies and apprehends Chriſt and all his benefits; and in this reſpect he ſaith we are ſaid to be juſtified by faith with at the works of the Law: with this caution yet he comes in: yet ſo ſayes he, are we juſtified thereby, as that tis ſo without•aith it ſelf, as it is a work: the reaſon he there renders for it is this, becauſe that faith doth not juſtifie for, or becauſe of its inexiſtency, in being, inherence, merit or dignity thereof, but onely by its inſtrumental efficiency or application^*^*Onus f•d•i dupliciter, conſide atur primum ab•olute, ut eſt tale opus, & Donum nobis à deo infuſum, & qualitas inhaerens; & hoc ſenſu non juſtificat, contra id quod volunt pontificii: ſecundo relate, ut Chriſtum cum ſuis beneſiciis apprchend•t, & applicat; & hoc ſenſu dicimur ſola fide, ſine operibus junificari, ita ut ſine ipſa fide, quatenus, opus eſt, juſtificemur, quia non propter inexiſtentiam inhaerentiam, meritum aut dignitatem, ſed tantum propter inſtrumentalem efficientium & applicationem juſtificat. Sharp ſymph. Prophet. & Apoſt, concil. 142. . So then I think I may conclude, that the Apoſtle when he ſaid that faith was counted to him for righteouneſs,12 he did not mean it was counted to him for righteouſneſs in a proper ſenſe, as God counts the undertakings, and ſuffering of Chriſt to man for righteouſneſs; that is as the means or things by which, for which, or becauſe of which he ſtands juſt, perfect, and quit from ſin in his ſight; as that Juſtice cannot ſentence him to death. And my further reaſon for this, is, becauſe the Scripture expreſly ſaith, that God hath ſaved man, is at peace with man, is ſatisfied, hath his demands for our ſins, hath juſtified us, that is, hath pronounced us juſt, hath abſolved us from our ſins; even before we be indued with the bleſſed grace of faith; it cannot be therefore that Abrahams faith ſhould be counted to him for righteouſneſs, in that proper ſenſe, if he were righteous before; cannot be ſaid to juſtifie him, or that he ſhould be juſtified thereby, in a proper ſenſe, if he were juſtified before; but thoſe things are, as ye ſhall ſee more plainly afterward; and now alſo if ye conſult but with theſe places of Scripture, my laſt text, the ſecond Epiſtle to Timothy, chap. 1. ver. 9, 10. Col. the 1. ver. 20. Iſaiah chap. 53. almoſt in the whole, eſpecially ver. 6. and part of the 11. and Romans the 4. ver. 5.

Well, but then ye will ſay, if Abrahams faith was not counted to him for righteouſneſs in this ſenſe, and we be not juſtified by faith in this proper ſenſe, ye will ſay in what ſenſe then? why as to make further progreſs in my anſwer to the objection, I ſay thus: God accounts the grace of faith in us, our righteouſneſs; faith may be ſaid to be our righteouſneſs before God in the Scripture, but tis but improperly, or in an improper ſenſe, and that two ſeveral wayes. Firſt, in reſpect to Gods acceptance, and approbation of it; and Secondly, in reſpect to its inſtrumentall efficiency in the comfortable application of Chriſt, and all his benefits, to a diſconſolated ſoul in this life: Firſt, God may be ſaid to count the grace of faith in us, our righteouſneſs, in reſpect to Gods acceptance, and approbation of it: in reſpect to his being pleaſed with it, and with us for it: in reſpect to Gods preſent or future teſtimony of that acceptance, diſplaying it ſelf, either in the future augmentation, or degree of glory: or elſe in Gods preſent bounty, goodneſs, and kindneſs, in temporal bleſſings, following that our faith, or bleſſed quality: in this ſenſe, thus improperly, ye ſhall ſee that not onely our faith, but alſo our works, are counted to us for righteouſneſs in this ſenſe; Phineas13 his zeal to Gods glory, or his ſpeedy execution of Juſtice•was counted to him for righteouſneſs, Pſalm 106. ver. 30, 31. Then ſtood up Phineas and executed luſtice, &c. Give me leave to to gloſs upon the words, And that was counted to him; What was counted? why that was his zeal to Gods glory; or his execution of death upon Zimry and Cosby for their ſin: this was counted to him for righteouſneſs unto all Generations: That is, God gave ſuch a teſtimony of his acceptation of that work, of his being pleaſed with it, by ending the plague upon it, and for it; and by enſuring the Prieſt-hood upon him and his, that all that law the paſſages then, and ſhould read them after, ſhould look upon God as well pleaſed with the work; ſhould look upon the work, as approved and accounted by God a righteous work. In this improper ſenſe, that is, in reſpect to Gods diſplaying his approbation and acceptance of that work of Phineas, by the following mercy; it is ſaid to be counted to him for righteouſneſs, but not in the forementioned proper fenſe: not as any thing tending or helping to his Redemption or ſalvation in the life to come.

One place more we have helping to this purpoſe, and tis that of Iohn in his firſt Epiſtle, chap. the 3. ver. 22. whatſoever we ask we receive of him, becauſe we keep his commandments, and do the things that are pleaſing in his ſight: Look upon theſe words, and the verſe that follows, and Iohn ſaith, that not onely our faith, but alſo our obedience is pleaſing in his ſight.

We muſt not think that theſe works in the judgement of Saint Iohn were pleaſing unto God; were looked upon, or counted by God to us for righteouſneſs; were pleaſing to him in the forementioned proper ſenſe, that is, as becoming like the pretious blood of Chriſt, or with it, the matter or means of our Redemption, or freedom from the wrath of God, due to us for our ſins: were this the ſenſe of it, then we muſt all back again to Popery, attributing merit to our works; ye a and deſtroy all the doctrine of Chriſt and his Apoſtles. No, they are pleaſing in Gods ſight, or if ye will, are accounted to us for righteouſneſs in an improper ſenſe, as being acceptable to him, as being his delight, having here great reward, being followed with all the bounty, and kindneſs that God vouchſafes his beloved ones in this life; with the abundance of bleſſings, yea with ſpiritual, with the comfortable hope and aſſurance of enjoying the future happineſs purchaſed by14 Chriſt. My brethren, under favour, if I ſhould ſay that in this improper ſenſe, the Apoſtle meant Abrahams believing God to be counted to him for righteouſneſs: if I ſhould ſay he meant there that it was the grace moſt pleaſing and acceptable to God; that it was the joy and delight of God: I ſay, if I ſhould ſay thus, I do not ſee how I ſhould be injurious or detrimental to the purpoſe of Saint Paul, whoſe main drift is in this Epiſtle, and in moſt of the reſt, to take men off, from reſting upon legal performances, in the leaſt, for Redemption, and to ſet forth Chriſt the ſole and all-ſufficient ſalvation of man, and ſo thereby to work in mans heart the grace of faith, moſt eminently profitable, and comfortable to him in this life, and moſt tranſcendently pleaſing to the father himſelf. Sharpius in the forecited reconciliation, gloſſing upon that of our Saviour, Iohn the 6. ver. 29. where he ſaith, this is the work of God, that ye believe on him whom he hath ſent; I ſay gloſſing upon thoſe words, and ſhewing in what reſpect faith may be there termed the work of God; amongſt other reſpect, he ſaith it may be ſo called, becauſe tis the work that doth moſt eſpecially pleaſe God; and for that purpoſe he quotes the very place of Geneſis quoted by Saint Paul, which is in Gen. chap. the 15. ver. 6. the words, And he believed in the Lord and he counted it to him for righteouſneſs: So that ſee Sharpius gives the ſame gloſs in effect upon the Apoſtle that I did laſt; namely, that tis not our righteouſneſs properly, but improperly, tis the grace, the work that is moſt pleaſing and acceptable to him.

And indeed this eſteem and valuation, I do from my heart believe that the Lord makes of this grace of faith in us, as is apparent: Firſt, becauſe tis faith that makes every work a man performs, acceptable with God: ſo Hebrews chap. the 11. ver. 4. By faith Abel offered a more acceptable ſacrifice then Cain; if a work ariſeth from any other principle then faith, the cauſe of love, which conſtrains us to obedience; tis not poſſible for that work to get the leaſt acceptance with God. So Hebrews the 11. ver. 6. Without faith it is impoſſible to pleaſe him. So then ſeeing tis faith, and that grace onely that makes our works pleaſing unto God, it muſt evidently follow, that tis that, that is moſt pleaſing to him, and holds the preheminency in his eſteem. Propter quod unumquodquetale illud magis tale.

Secondly, this high valuation of faith by God, is probable to15 me upon this conſideration, that Gods and Chriſts temporal bleſſings, vonchſafed to men, have been gained by nothing ſo much as by faith, nay, by a faith far inferiour to the faith in hand, the faith of Chriſt; I mean that faith which hath but given a man to reſt and wait upon God and Chriſt, as able to bring about the temporall bleſſings deſired by them, or promiſed them of God. If we peruſe the Scriptures, we ſhall find that this kinde of faith, never returned empty or unſatisfied, by either God or Chriſt, it ever ſped, as did the faith of the two blind men, in Matthew, chap. the 9. ver. 30. who believing that Chriſt was able to cure them had their deſire, even their eyes opened. See what watchful experence in David had found as to this purpoſe, Pſalm the 18. ver. 30. He is a buckler to all thoſe that truſt in him. Faith and truſt in Gods power, never wants defence; ſo pleaſing to God is this inferiour kinde of faith: ſeeing then this faith is ſo pleaſing to God, I cannot but ſee the other faith, that which gives a man to reſt upon God and Chriſt, for ſalvation; to be of moſt high eſteem with him: for mark; it duely prizeth, and valueth the blood of Chriſt, it infinitely declares the honour and glory of God and Chriſt, it ſpeaks them infinitely, and incomprehenſively, loving good, juſt, powerful, merciful, the attributes of Gods delight and honour: ſo that though I denyed Abrahams faith to be counted to him for Righteouſneſs in a proper ſenſe, yet improperly it might be termed his righteouſneſs, and that firſt in this reſpect, as being the work, the grace that is moſt pleaſing unto God, and making us acceptable to him in our obedience: Thus much dear brethren I dare ſpeak for faith, and attribute to it; further, as to the preſent diſtinction and conſideration of Gods counting Abrahams ſaith his righteouſneſs, or our faith, ours, no man ought to go: not a right principled Chriſtian, indued with the fear of God, but would tremble to value faith above this, to value it mans righteouſneſs in a proper ſenſe.

But then again Secondly, faith may be counted our righteouſneſs, may be ſaid to be that which juſtifies us, or by which we are juſtified in an improper ſenſe, and that in reſpect, or out of conſideration to its inſtrumental efficiency, in the comfortable application of Chriſt and all his benefits, to a ſoul in this life: giving the ſoul here, ſure hope of a real poſſeſſion, of unſpeakable glory in the world to come, becauſe of Chriſt. In this reſpect we are ſaid to16 be juſtified by faith, without the deeds of the Law; our faith and not our legal performances, being the inſtrument, or means whereby the ſpirit of God conveys the righteouſneſs of Chriſt to our apprehenſions, and the hope of ſalvation therefore. Out of this reſpect in a Metaphorical, or metonimical expreſſion, we ſee in the Scriptures, things often transferred or carried to what they do not properly belong; in this reſpect we finde the doctrine concerning Chriſt, ſtiled the word of life, Phil. the 2. chap. ver. 16. and the Goſpel of our ſalvation, Eph. the 1. ver. 13. the word of life, that is, as I think, not the word that worketh, or cauſeth our eternal life; but the word that manifeſteth and diſcovereth to us, where that our life lyes; and by whom tis wrought, effected, and accompliſhed. And ſo the Goſpel of our ſalvation, not the Goſpel that worketh, or bringeth about our ſalvation, but that manifeſteth to us, that our ſalvation and eternal life is purchaſed and brought about for us by Chriſt, by his blood. This my gloſs on theſe words, ſeems to me right and good, thus expounded, they being ſo conſentaneous to other Scriptures: as firſt, that of Iſaials ſpeaking of the Miniſters of the Goſpel, and quoted by Paul, Romans the 10. chap. ver. 15. How beautiful are the feet of them that bring glad tydings of good things. He doth not ſay, that bringeth good things, ſave but by way of tydings, by way of intelligence, or as Iſaiah, from whence the Apoſtle hath it, chap. the 52. v. 7. that publiſheth theſe good things, which he there calls peace one while, & ſalvation by and by; now ye know, that to publiſh, is but to proclaim, or make known abroad, by way of voice or writing, things paſt before, as do the Miniſters of the Goſpel. A moſt notable one we have for this purpoſe in the end of my laſt text, the ſecond Epiſtle to Timothy, chap. the 1. ver. 10. where the Apoſtle ſaith, that Chriſt hath brought life and immortality to light, through the Goſpel. He doth not ſay that the ſpirit hath brought life by the Goſpel, as if it had done that for us by the word of the Goſpel, was not done or accompliſhed for us before; no, he ſays he hath brought it to light, that is, he hath made it apparent and viſible before us, that was not ſo before. Take the ſum of this laſt in a word; the doctrine concerning Chriſt is called the word of life, the Goſpel of ſalvation; yea, but life and ſalvation is tranſmitted to the word and Goſpel, but in a figurative ſpeech, but improperly, that is, as being manifeſted, and17 made known to us, by that word and Goſpel, that they are accompliſhed and wrought for us, by the undertakings and performances of the Son of God, not that they are thereby, verily and really procured for us; ſo in like manner, our faith is ſaid to juſtifie us, or we are ſaid to be juſtified thereby, thus, figuratively or improperly, as being the means whereby tht ſpirit of God gives us ſight, aſſurance, or hope of our future enjoyment of eternal life through Chriſt.

So then in a word, to ſhew how far we are gone in the anſwer to the objection. Abrahams believing God was counted to him for righteouſneſs; but not in a proper ſenſe, as being like the pretious blood of Chriſt, for which we are redeemed from death; but in an improper ſenſe, and that two ſeveral ways; firſt, in reſpect to Gods being highly pleaſed with that grace, and with us for it. And ſecondly, in reſpect to its inſtrumental efficiency, in the comfortable application of Chriſt and all his benefits, to a diſconſolated ſoul in this life. And this being taken to be the extent of Gods counting Abrahams faith to him for righteouſneſs, or of our being juſtified by faith, my doctrine and inference ſtand firm and unſhaken, and its this; There is nothing in all the world but Chriſt, but Chriſt crucified, but Chriſts ſufferings, agonies and travels of his ſoul, that was, or is the matter, means, or price to God for our Redemption and ſalvation: that was or is the condition of the Father with the Son for our eternal life.

Well, but brethren, as we are not to handle the word of God deceitfully; ſo neither the gloſſes, or opinions of men upon it. Ile therefore put the matter home.

Ye will ſay perhaps that Abrahams faith was counted to him for righteouſneſs, and we are juſtified by faith, though not in the fore-mentioned proper ſenſe; yet in an improper ſenſe, though in another reſpect then I have yet mentioned: and that is in reſpect to its inſtrumental efficiency in the real application of Chriſts righteouſneſs to us, as the cover of all our ſins, from the ſight of God: till which time, ye will ſay as the holy ſpirit of God hath brought Chriſt to us, and applied him to us by faith; we are not looked upon by the father, as juſt in his ſight, or before him: not as juſtified by Chriſt, not pardoned by the father, not abſolved by him from our ſins: not beloved of God for Chriſts ſake; in this reſpect ye will ſay our faith is counted our righteouſneſs,18 and we are juſtified by faith, as being the inſtrumental means or cauſe, whereby the Spirit of God covers and hides the polluted ſoul from the ſight of God, by the pure garments of Chriſts righteouſneſs; whereby it brings a ſinner into the love and favour of God, who was out of it till then, and in his hatred.

In refelling and confuting the objection, as laſt preſſed and urged. I ſuppoſe the Adverſary will no more take the field with the former forces: I confeſs I muſt now grapple with their faith, as David with Goliah of the Philiſtines, I cannot go againſt it begirt with any former armour, compoſed by either preceding or contemporary fellow-labourers in the word of Chriſt; I find nothing in all their works fits me for the combate. I confeſs I find many like the ſecond Son in our Saviours parable, who to his father bidding him go labour, ſaid, I go Sir, but went not. I meet with many, laying down Gods Love, Election, Free grace, & Juſtification ſo abſolute, as if they would deny Faith any inſtrumental efficiency, or any conditional means, as to the procuring of our future glory; but weigh their future progreſs, & there is no ſuch matter; ſo becoming falſe to their principles, and to the truſt repoſed in them by God. I therefore deſcend to the battel, as David did, namely, with my ſtaff in my hand the word of God; and ſome ſmooth ſtones (I mean reaſons) gathered out of the brook, or clear fountain of Gods word.

Now that faith is no inſtrumental efficient cauſe of a real application of Chriſt, as the cover of all our ſins from the ſight of God, as that whereby the holy Spirit brings a ſinner into the love and favour of God, who was out of it, and in the hatred of God, til that grace of faith came into his ſoul, tis evident firſt from Scriptures, which affirm us juſtified, and in the love of God, before the income of faith into the heart. Secondly, becauſe if it be ſo granted to faith, as before mentioned, comfortable and plain pla•es of the Scripture are deſtroyed; yea and Gods own nature and being, as deſcribed in the Scriptures, is alſo deſtroyed.

Ile to the work according to this platform; and for the better ſucceſs herein, let me admoniſh ye, that love in God (as Dumouling ſaith) is not an affection, paſſion, or deſire in God: for God cannot be touched by paſſions, as being impaſſible, and not ſubject to affections; but as God is ſaid then to be angry, or to hate, when he will puniſh or deſtroy: ſo love in God is a certain and19 ſure will, of doing good to the creature; whence it cometh to paſs, that he may rightly be ſaid to be loved of God, to whom he hath given, or hath decreed to give more and better good things; ſo that ſee love in God, is to give, or to will and decree to give good things: ſo then his premiſed, I declare firſt from the Scriptures, that tis evident, That faith is no inſtrumental efficient cauſe of a real application of Chriſt, as the cover of our ſins, from the ſight of God; as that whereby the holy ſpirit brings a ſinner into the love and favour of God, who was out of it till faith came into his heart; and this I prove, firſt, from that of Ieremiah, chap. the 31. ver. 3. I have loved thee with an everlaſting love; love in God, as before declared, is nothing elſe but will, purpoſe, or decree in God, of doing good, or giving good things: ſo that then the ſenſe of the words is this: firſt, God did will, purpoſe or decree good to them, he there ſpake; the good things there promiſed, were it temporal deliverance, as ſome, or eternal Redemption, as others; what ever good thing it was, yet God did will, and decree it them, with an everlaſting will and decree. The word Everlaſting muſt be a little cleared, and then the place is moſt full for our purpoſe. A thing is ſaid to be everlaſting, eſpecially three ſeverall wayes; Firſt, when a thing is to continue a long time, though not for ever, as Leviticus the 16. ver. the 34. this ſhall be an everlaſting ſtatute. Secondly, when it ſhall never have end, though it had beginning, as the future glory of the elect, and the miſery of the reprobate, as Mat. 25. ver. 46. Thirdly, a thing is ſaid to be everlaſting, when without beginning or ending, as God: To be King everlaſting. In this laſt acception and reſpect, Wilſon ſaith, that the purpoſe and pleaſure of God, to ſave the elect, them that ſhall poſſeſs eternal glory through Chriſt, is ſaid to be eternal, or everlaſting; which will be evident, if ye conſult with Eph. the 3. ver. 11. or with my laſt text, in the ſecond Epiſtle to Tim. chap. the 1. ver. 9. and indeed we may juſtly ſay, that both love and hatred in God: that is, his purpoſe, will, or intendment of mans evil, as alſo of his good, and that of both ſorts; either temporal or eternal, are everlaſting, or eternal, eſpecially as being without beginning in God.

For tis impoſſible, yea inconſiſtent with the nature of God, as deſcribed in the Scriptures, that any purpoſe, will, or intendment in God, of either evil or good to us, ſhould take beginning in God20 in time, and not be coeternal with his being. So that the meaning there is this, God declared love there to Iſrael, being nothing elſe but his will or purpoſe, that they ſhould be redeemed through Chriſt, from death to glory; I ſay, the meaning is this, that God willed, or decreed to them, he there ſpake the good and happineſs of their Redemption, with an everlaſting will or decree; that is, with a will or purpoſe coeternal with the being of God, not adventitious, or coming to him in time: which thing being granted, tis not poſſible for faith to have any hand, as an inſtrumentall cauſe of Gods ſpirit, ſo to apply Chriſt to us, as that then our pollution ſhould become hid from God, which were before open to him: ſhould then bring us into the love of God, who before were in his hatred; the reaſon is, becauſe to make faith an inſtrumental cauſe of Gods favour, or will to ſave, is to make the cauſe infinitely coming after its effect in time; what greater abſurdity ever heard of?

Again, that faith is no inſtrumental efficient cauſe of applying Chriſt, as the cover of our ſins, from the ſight of God, &c. as before, tis evident from that of Ezekiel, chap. the 16. ver. 6. & 8. if ye look upon the contents of the five firſt verſes of this chapter, ye ſhall ſee that in the opinion of the Tranſlators of the bible, appointed to the work, (as I preſume) by King Iames; under the ſimilitude of a wretched Infant, was ſhewed the natural ſtate of Jeruſalem: that is, as I preſume, under favour, how ſpiritually polluted they the elect were in themſelves, and in reſpect to their own perſonal and natural condition: now at the 6. and 8. verſes, the Prophet ſhews what they were then, in reſpect to Gods will, and fight, through the ſatisfaction of Chriſt, even whileſt in that natural condition, before ſpiritualized, or indued with faith; and that was pronounced juſt through Chriſt; the ſentence of eternal life was then gone forth for them, from the mouth of Gods decree, verſe 6. when I paſſed by thee, and ſaw thee polluted in thine own blood, I ſaid unto thee, when thou waſt in thy blood, live: &c. Again, God looked upon them as in Chriſt, and redeemed by Chriſt, whileſt in their natural condition, before the faith of Chriſt was in their hearts, for ver. 8. it was the time of love, of Gods loving them in his Son: and therefore alſo impoſſible, (if this place be rightly expounded) that faith ſhould be any inſtrumentall cauſe of applying Chriſt to a ſoul, as the cover of its ſins from the ſight of God, as being that whereby21 the ſpirit brings a ſinner into the favour of God, who was in his hatred till then; the reaſon is the former, becauſe to make faith an inſtrumental cauſe of Gods favour, or will to ſave, is to make the cauſe infinitely coming after its effect in time; and ſo fully oppoſite to Ezekiel.

Ile alleadge but one place more for this purpoſe, and I have done; and it is that of Saint Paul, Rom. the 4. chap. ver. 5. But to him that worketh not, but believeth on him that juſtifieth the ungodly, his faith is counted to him for righteouſneſs. Hence I may infer two things, the latter comes home to the preſent purpoſe: the firſt is Gods acceptance, and approbation of our faith: his delight or pleaſure that we ſhould reſt alone upon him, and his Chriſt for our ſalvation; ſo accounting our eternal redemption to be of grace or favour, not of due or debt, becauſe of any thing done or performed; or to be done, or to be performed by us; his faith, ſales the Apoſtle, is counted for righteouſneſs, caſt your eyes once again upon the words: but believeth on him that juſtifieth the ungodly. Me thinks, from theſe words, the ſpirit of God doth whiſper (as it were) the time of Chriſts real ſatisfaction to the father for the elect; and of the fathers acceptance of Chriſt in their ſtead; that is, the time when Chriſt is imputed, and counted our righteouſneſs, and we beheld and looked upon, by the father, as intereſted in Chriſt, to be benefited by Chriſt, abſolved from our ſins becauſe of Chriſt: and that time of all this, is a time before the income of grace, yea of the grace of faith into our ſouls. The Apoſtle ſaith plainly enough, that he juſtifieth the ungodly, that believeth on him: that is, on the father: that juſtifieth; that is, that pronounceth not onely guiltleſs, but alſo perfectly juſt through Chriſt; It follows, That juſtifieth the ungodly. The ungodly; the word ungodly here muſt be reſtrained to the number of the elect, or ranſomed through Chriſt, whoſe falvation was covenanted for, from all eternity, with the father, by the Son, upon the price of his blood and abaſement; to be undergone in the fulneſs of time, at the time appointed by the father, and promiſed by the Son, to be performed at the time appointed. Now theſe elected or ordained of the father to eternal life, through the Son; are in the Scriptures one whle, and in one reſpect termed ungodly; another while, and in another reſpect ſtiled Saints, and termed godly: theſe elect are ſtiled ungodly, children of wrath, and enemies to God, whileſt in their natural22 condition of blindneſs, ignorance, and diſobedience, before illumination, new-birth, or regeneration by the Spirit of God; before they be wrought to the faith of Chriſt, or the faith of Chriſt be brought to them. But now theſe elected ones after regeneration, after faith be conveyed into their hearts, they have their name changed by God; they are termed Saints, they are called godly and righteous. So that now ſee the elect of God, the redeemed through Chriſt, do ſtand juſt before God through Chriſt, are pronounced perfectly juſt through Chriſt; by the word of the fathers will, or decree, even whileſt in their naturall condition, before they be indued with faith, though the elect hear it not till then; tis ſo, The father Juſtifies the ungodly: therefore we are not Juſtified by faith, tis not counted our righteouſneſs, as being the inſtrumental efficient cauſe of a real application of Chriſt, as the cover of our ſins, from the ſight of God, becauſe Juſtified before, even whileſt ungodly, before indued with faith. Secondly, faith is not, cannot be in this wiſe, (as laſt mentioned) inſtrumental, becauſe that granted, many places of the Scripture are deſtroyed; for brevities ſake, Ile alleadge but one, tis that of Iſaiah, chap. the 40. ver. 1, 2. if ye weigh the place well, ye ſhall ſee that the Miniſters command, or commiſſion, is to proclaim the pardon of the elects ſins, upon the bare conſideration of Chriſts pangs and ſufferings in their ſtead.

Cry unto her, that her iniquity is pardoned, for ſhe hath received at the Lords hand double for all her ſins: See now brethren, Iſaiah and my ſelf, are in the ſame error in the Judgement of the Adverſary; Iſaiah tells ye, and bids all the Miniſters of Chriſt tell their people, as I have told you, that the bare pangs and ſufferings of Chiſt, are the adequate and full means, and cauſe of the abſolution, and pardon of our ſins by the father; the Prophet bids us proclaim peace, and pardon to Jeruſalem, to the elect, to this perſon, and to the other, to whomſoever we preach; barely upon the Sons eternal covenant, to dye in the fulneſs of time for us, and the fathers acceptance thereof in our ſtead. So that ſee Chriſt is an elected ſoul is every believer in the eye and purpoſe of the father, by imputation, before the holy Ghoſts comfortable application of that Chriſt by faith. Cry unto her, that her iniquity is pardoned, for that ſhe hath received at the Lords hand double for all her ſins. See now a plain deſtruction of the direction to the Miniſters by Iſaiah, upon the adverſaries opinion. Had the ſpirits of theſe times23 been living in the Prophets dayes, to hear his laſt recited doctrine, they would have ſtiled him an Antifidian, and termed his words a doctrine of Devils. They would have told him, no man is acquitted, or pardoned of his ſins, becauſe of Chriſts ſatisfaction in the eye, or by the will of God, till the ſoul hath actually owned Chriſt, as his Saviour, by faith: that no man is juſt, or Juſtified through Chriſt in the ſight of the father, till he be actually believing on the Son. I do moſt willingly receive faith to be a moſt bleſſed ſignal means; but dare not receive it as an inſtrumental cauſe, whereby the ſpirit of God doth bring a ſoul into the favour of God, who was out of it till then: and ſecondly for this reaſon, becauſe it alters and deſtroys the meaning of many comfortable places of Scripture, this plainly of Iſaiah, containing the Miniſters commiſſion.

Thirdly and Laſtly, faith cannot be inſtrumentall to the application of Chriſt, as the cover of our ſins, from the ſight of God, as that whereby the ſpirit brings a ſinner into the favour and love of God, who was out of it, till that grace came into his ſoul, applying Chriſt comfortably to the heart: becauſe that this being granted, the very nature, and being of God, as deſcribed in the Scriptures, is conſequently deſtroyed, and denyed.

There be many places in the Scripture, tending to the deſcription of our God: I ſhall inſiſt upon the places deſcribing him, eſpecially as to the preſent purpoſe; and that in Exodus, 3. ver. 14 is very conſiderable as to the preſent, when Moſes would be inſtructed by God with his name, to anſwer the Iſraelites enquiring it: God ſets forth his name by his nature; thou ſhalt ſay, I am hath ſent me unto you. God in his firſt anſwer to Moſes, in the beginning of the verſe, where he ſaies I am that I am; God holds forth his abſolute independing, and eternal ſubſiſtency, and being. I am that I am; that is, of my ſelf, not taking my being from the power, pleaſure, or help of any pre-exiſting cauſe, or thing: this ſpeaks the eternity of his being. Now in theſe words of God, I am hath ſent me unto you; God ſets forth the manner, or nature of the being of things in him; of their being in his love, will, or purpoſe, and conſequently, as to our capacity; in his ſight and knowledge, as I may ſay they do ſet forth the nature of love, will, decree, knowledge, ſight, and other attributes of God. This name ſhews that his love of any man, his will and purpoſe to have any thing come about, or to paſs; his24 ſight, and knowledge of all future events, and things to happen in time, as to us, were all eternally preſent with God; not taking beginning, or being in him, in his ſight or knowledge, in time: God loves not the man to day, that is, doth not will, purpoſe, or decree to him to day, that good thing, be it either ſome temporal happineſs, yea, or future life eternal; that he did not purpoſe, will or decree to him, from all eternity: he doth not ſee, or behold a man to day Juſtified through Chriſt, that he did not behold ſo, before the foundation of the world was laid; I am, ſaith God, that is, as if God ſhould have ſaid; I am now at this time what I was from all eternity; in reſpect to will, decree, ſight, knowledge, power, &c. Again, I am now at this preſent, what I ſhall be to all ſucceding times, to eternity; in reſpect to will, decree, ſight, knowledge, power; for all things to come are as preſent with me. I am (ſaith God) hath ſent me unto you. That place of Peter, in his ſecond Epiſtle; chap. the 3. ver. 8. which backs my laſt gloſs as a truth in it ſelf, may very well be uſed to expound the meaning of the former words in Exodus, where he ſaith, that one day with the Lord is as a thouſand years, and a thouſand years as one day; A thouſand years or eternity, a part paſt, that is yet to ſucceed; cannot alter the knowledge, decree, will, or purpoſe that is in, or with God this day: cannot bring to God a new purpoſe, or decree, a wil in him of doing any thing for any, that was not in him from everlaſting. A thouſand years, cannot bring one ſoul to be clean, through the blood of Chriſt, in the eye or view of God, that is not, or was not ſo in his eye, this preſent time, or from everlaſting. That God ſees all things together, and at once; with one act, view, and inſpection; was held ſound Polemick, and School Divinity till of late; and certainly was their coucluſion, from ſuch places, as I have looked upon laſt, to ſee the deſcription of God, as to the preſent purpoſe. Now to bring all this to my preſent purpoſe. Laſt, faith cannot be looked upon as an inſtrumental cauſe of the application of Chriſt, as the cover of our ſins from the ſight of God, as that whereby the ſpirit of God brings a ſinner into the favour and love of God, through Chriſt, who was out of it, and in his hatred, till that grace came into his ſoul, applying Chriſt comfortably to the heart: the reaſon is, becauſe that this being granted, the very nature and being of God, as deſcribed in the Scriptures, is deſtroyed and denyed; that being granted, God25 can no longer ſay of himſelf, as he did to Moſes; namely, I am: that is, I am, but now, what I have been from eternity; becauſe that being granted, time hath brought ſomething to him, which was not with him from everlaſting: then a day and a thouſand years, are not all one with God: God is not the ſame in the day, that he is in the end of a thouſand years after the day. When the grace of faith comes into a ſoul, makes it an inſtrumental cauſe of our righteouſneſs before God; grant it, that thereby we come to be juſtified in the ſight of God, not juſtified in his ſight before; not righteous in his ſight through Chriſt before; and then a thouſand years, future time, add much to God, that he had not before: his knowledge and ſight of juſtified perſons is increaſed over it was: his love, that is, his will or purpoſe to ſave ſuch, and ſuch, from eternal death, is now come to God, which was not in him, or with him before: his act of pronouncing this man juſt, or quit from ſin, through Chriſt, is now done and acted by the father in time, which was not done, nor acted by him from everlaſting. See brethren, grant faith an inſtrumental cauſe of our righteouſneſs, of our being juſtified through Chriſt, in the ſight of God; and then his nature, and being, as deſcribed in the Scriptures, is deſtroyed and denyed. God can no longer ſay of himſelf I am. Peter erred, when he ſaid, that one day with the Lord is as a thouſand years, and a thouſand years as a day. How is God without variableneſs, and ſhadow of change, if the adverſaries opinion be true? I could ſay much more to refell the objection, to evidence the impoſſibility of faith, being inſtrumentall to our Juſtification through Chriſt, in the ſight of God: but judging I have ſaid enough to prevail with ingenuity; with hearts not poſſeſſed with obſtinacy, I ſhall give yea breviate of my long anſwer, and ſo go on.

Faith muſt not be received as an inſtrumental cauſe, or means of our righteouſneſs before God, of our being juſtified in his fight through Chriſt. Firſt, becauſe the Scriptures affirm us plainly juſt in Gods ſight, before the income of grace into the ſoul. See the places before quoted, Ier. 31. ver. 3. Ezek. 16. ver. 6. & 8. Rom. 4. ver. 5. Secondly, it muſt not, it cannot be, for if it be received, it deſtroys many places of Scripture, eſpecially that of26 Iſa. 4. ver. 1, 2. Thirdly, it muſt not, it cannot be, becauſe ſo held, as objected, the nature and being of God, as deſcribed in the Scriptures, is deſtroyed and denyed, eſpecially as deſcribed in Exodus, chap. 3. ver. 14. and in 2 Pet. 3. ver. 8. and elſewhere.

Well, but perhaps the Adverſaries will yet reply for grace, eſpecially for the grace of faith: that tis the conditional means for life: that the Goſpel promiſeth life indeed, but tis upon condition of our faith; and therefore the matter, and means at leaſt in part of our ſalvation.

Mr. Perkins ſhall make anſwer to this in his Commentary upon the Galatians, pag. 157. as Mr. Saltmarſh quotes him; where he thus ſaith, That the Goſpel hath in it no morall condition of any thing to be done of us: Indeed faith is mentioned after the form and manner of a condition, but in truth tis the free gift of God, as well as life eternal; and long after that, he goes on and affirms, that our ſalvation ſtands in this, not that we know and apprehend Chriſt, but in that he knows and apprehends us firſt of all. So to this purpoſe, 1 Ioh. chap. 4. ver. 10. Herein is love, not that we loved him, but that he loved us; and therefore I may ſay, can be no conditional means for life, Mark the 12. ver. 41. the treaſury was open for the poor to caſt in their ſmall ſums, as well as for the rich to caſt in much; and in Exodus the 35. At the making of the Tabernacle, the offerings of Goats hair, and Badgers skins, were accepted as well as gold and ſilver, and the rich materials; let me caſt in my mite, my courſer matter, to the deſtruction of the preſent objection. The Miniſters that hold forth faith, as a condition to be performed by man for life, as without which done by them, they cannot inherit the future glory: if they come to heal wounded ſpirits, and to quiet diſturbed ſouls with this ſalve, or means, and otherwiſe can give them no hope for life; faith being not in their power, to work into the heart of the diſeaſed: they may prove (if Gods concurrence be not ſpeedy) like Iobs friends, even miſcrable comforters. I think that that Miniſter, that makes faith in Chriſt the condition for ſalvation, and do deny man life, unleſs upon that term; this Goſſpel Miniſter (for ſo he will be termed) conſidered duly, with27 him that denies life, unleſs upon performance of the whole Law, by and in himſelf: me thinks this man doth to the Church of God, as Rehoboam ſaid he would do to Iſrael, complaining of his father Solomons Taxes: who ſaid his finger ſhould be thicker then his fathers loyns; if faith be given us as a condition for life, in the New Teſtament, why then the old killing letter of the Law, which granted life upon Do this, and but upon that condition; is to be termed Goſpel, that is, good tydings, rather then the New Teſtament. Then indeed the Law is a Solomon, heavy to Iſrael; I, but the Goſpel is a Rehoboam, far heavier. For as Mr. Bridges, in his Sermon upon the Canaanitiſh woman (whoſe memory I ſhall ever honour, and bleſs God for the unvaluable comfort I received thereby:) tis harder to believe, then to keep all the commands of God; tis harder for man, barely conſidered as man, (for ſo it muſt be put) I ſay tis harder for him to believe, to reſt upon Chriſt faithfully for ſalvation, then to keep the whole Law. This, if time would permit, were eaſily evidential; but yet however tis granted by all, that faith is beyond, and out of the reach of any man: and that unleſs the ſpirit of God ſhall vouchſafe to work it, at his pleaſure, by an inward operation (unbound to do it for any) no man is able to gain: all the Miniſters, and means in the world, are not able to furniſh one ſoul with it: theſe things premiſed, and received; I leave the world to judge, how improbable tis, that faith ſhould ſtand as a condition for life: the Miniſters that make faith a condition for life, ex conſequenti, do make the Goſpel no glad tydings, but ſad tydings: they ſet out our life, and eſcaping death at harder terms then the Law did; which was yet impoſſible for man to obſerve; or if not ſo, yet they put it upon a condition, non penes nos, that is, out of our power. O miſerable & wretched times, that mount Sion ſhould be turned to mount Sinai! that the bleſſed ſigns, ſeals, and tokens of our ſalvation by the Lord Chriſt, ſhould be turned to a Law and Covenant with us, impoſſible to be performed by us, ſave at the pleaſure and aſſiſtance of Gods ſpirit, blowing and breathing this ſweet gale of faith, and other graces, but where it liſteth. Upon this ſubject I might increaſe into a volume, and as the times are, it were not unneceſſary; but I almoſt forbear: give me your ears to a word28 or two more. I confeſs ſometimes I quote and alleadge the opinions of men, eſpecially of our modern Divines (with whom I have even ſolely converſed) but yet this I do not, deſiring to work ye to believe the things in hand, becauſe they have ſaid it, that reſpect I give onely to the holy Scriptures; no, I do it to prevent prejudice to the truths in hand; Ile therefore conclude all with that of Mr. Greenham, in his tractate of Bleſſedneſs, in his works ſet forth by Mr. Holland, ſiding much (methinks) with what I have held forth to ye, in theſe laſt Sermons; ſpeaking there of ſalvation, the true bleſſedneſs of man, he ſaith, that our future ſalvation, tis purpoſed by the father, the ſon performs it, and the holy Ghoſt ratifies it to us. So that ſee, the work of the holy Ghoſt is confirmation in this life to a ſoul, of his future happineſs: granted by the father, upon the purchaſe of the Son, eternally, before the ratification thereof by the holy ſpirit in time, by faith. And under favour, this I take to be the moſt is attributed to the work of the ſpirit in all the Scriptures, as concerning our ſalvation: namely ratification, confirmation, aſſurance, or manifeſtation; of what in reſpect to our future condition hath been from everlaſting, gained by the ſon, granted by the father, and irrevocably concluded by both, in their mutual and eternal covenant for the elect. In reſpect therefore to illumination, and faith conveyed to our ſouls, which gives ſight, and hope, of future glory through Chriſt, which was promiſed to be wrought in the hearts of his diſciples, and Church, by the holy Ghoſt; he is called the Comforter, not a Saviour; Iohn the 14. ver. 26. his work of faith, upon the hearts of men, is in Epheſians the 1. ver. 14. termed the earneſt of our inheritance; the earneſt money ye know gives a man to hope and expect the full pay at the appointed day, according to promiſe or bargain; faith is the earneſt, not the price of our inheritance. And in another place, we are ſaid hereby to be ſealed unto the day of redemption; ſo that the work of faith, is to give or work in us the hope, expectation, and aſſurance of the already concluded and accompliſhed ſalvation for us: all which amount up to that deſcription of faith by the Apoſtle: Hebrews the 11. ver. 1. Faith is the ground of things hoped for, the evidence of things not ſeen.

Let me add that of Mr. Maxey, before the King at White-hall, Tueſday the 8. of Ianuary, 1604. in the concluſion of his Sermon upon that of the Apoſtle, Rom. the 8. ver. 30. Moreover, whom he hath predeſtinated, them alſo he hath called, &c. he hath theſe words: Thus in predeſtination we behold God the Father chooſing of his love; in calling we hear God the Son teaching by his word: in juſtifying, we feel the comfort of God the holy Ghoſt, ſealing by his ſpirit. By and by after, he ſaith thus to our purpoſe; calling inlightneth the mind with ſpiritual knowledge: juſtifying goeth further, and ſealeth up the heart with heavenly comfort. Yet more for our purpoſe preſently after, and alleadged out of Bernard, Every one of us after this life, deſire and hope to enjoy eternall glory. Behold, ſaies he, Conceditur in praedeſtinatione, promittitur in vocatione; oſtenditur in juſtificatione, percipitur in glorificatione. In praedeſtination there is the firſt grant: in calling, it is directly promiſed: in juſtifying it is plainly ſhewed: in glorifying there is livery and ſeiſin, the full poſſeſsion of all.

Thus ye may ſee, that in Queen Elizabeths dayes, and in the immediate ſucceeding times, my opinion and Judgement, which was, that faith was but a bleſſed ſign, ſeal, or pledge of Gods eternal favour, purpoſe, or dercee, to ſave us: not a cauſe, or means to work God thereto, not bent to it before, was admitted the preſence of the Court it ſelf, and the moſt of the Nation. But now this illegitimate, this child of Hagar, the off-ſpring of ſhallow humane reaſon (I mean the Arminian Tenents;) I ſay that now they have ſo long been favoured, and countenanced, that ſmall pariſhes will deal by Chriſts doctrin, I mean free grace, as the blinded and perverſe Jews did by our Saviour himſelf, pelt him, and ſtone him with reproaches; at him that ſhall preach it, as they dealt by our Jeſus, ſay he is mad, or hath a devil, at leaſt moſt fiercely oppoſe it. Now to draw to an end; perhaps ye will ſay, I ſet too too little price, or value upon faith, obedience, or, repentance; and do account ſo ſleightly of them, as that man will hardly long after them. As to this, I ſhall need ſay no more, then what hath been often ſpoken in your hearings, as to this purpoſe. I prize faith as Saint Peter did, I call it precious faith; though it becomes not his ſalvation, yet it brings about invaluable bleſſings; it gives light to them that ſit in darkneſs,30 and in the ſhadow of death; it takes off the heavieſt burthen can be laid upon man in this life; it cures the wounded ſpirit, that cannot be born; it brings peace external, the bleſſings of this life; it brings peace internall, the peace of conſcience, by giving him hope and aſſurance of his peace eternal, accompliſhed for him by Chriſt; faith brings ſanctification with it, it outs ſin and Sathan; being in the heart, it keeps Sathan from re-entrance, Eph. the 6. ver. 16. Take the ſhield of faith, whereby ye ſhall be able to quench all the fiery darts of Sathan: without faith all our works are inacceptable to God, little or no difference betwixt tranſgreſſion of the Law, and conformity to it, as to the ſubject matter.

Many more are the benefits of faith; ſo pretious tis, that I ſay to God in my wiſhes dayly, as the woman of Samaria, to Chriſt concerning it, or the water; Lord evermore give me this; this, though thou ſtrippeſt me of all things in this life whatever: and O Lord give me obedience and due conformity to thy will; though it will not ſave me from eternal deſtruction, it will keep the doctrine of Chriſt from being evil ſpoken of, from being blaſphemed: it will ſtave off the temporal wrath and vengeance of God from me, it will keep thee from Gods becoming to thee as an enemy: or Lord if I lapſe to diſobedience, then grant me the renewing grace of repentance and converſion; for then that ſhall become my ſanctuary and City of refuge, that I may be ſafe from the deſtroyer, from the temporal vengeance of the Almighty.

FINIS.

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TextVindiciæ Christi, et obex errori Arminiano: = a plea for Christ, and obstrvction to the first passage, whereat the errors of Arminus steal into the hearts of men: shewing Christs satisfaction in his humiliation, to be the sole price of our redemption; and evidencing faith in that satisfaction, no instrumental cause of our justification in the fight of God, nor condition given us for life. Delivered in three sermons: by Richard Lewthwat Master of Arts, in Caius Colledge in Cambridge, at his Parish of Wigston in Norfolk.

AuthorLewthwat, Richard..

Extent Approx. 90 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images.

Edition1655

SeriesEarly English books online.

Additional notes

(EEBO-TCP ; phase 2, no. A88089)

Transcribed from: (Early English Books Online ; image set 116961)

Images scanned from microfilm: (Thomason Tracts ; 77:E480[6])

About the source text

Bibliographic informationVindiciæ Christi, et obex errori Arminiano: = a plea for Christ, and obstrvction to the first passage, whereat the errors of Arminus steal into the hearts of men: shewing Christs satisfaction in his humiliation, to be the sole price of our redemption; and evidencing faith in that satisfaction, no instrumental cause of our justification in the fight of God, nor condition given us for life. Delivered in three sermons: by Richard Lewthwat Master of Arts, in Caius Colledge in Cambridge, at his Parish of Wigston in Norfolk. Lewthwat, Richard.. [8], 30, [2] p. Printed by R.W. for Nath. Webb, and VVilliam Grantham, and are to be sold at the sign of the black Bear, in Saint Pauls Church-yard, neer the little North-door,London :1655.. (Annotations on Thomason copy: "March: 8 1654"; the second "5" in the imprint has been crossed out.) (The last leaf is blank.) (Reproduction of the original in the British Library.)

Languageeng

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Religion -- Early works to 1800.
Sermons, English -- 17th century.
Arminianism -- Sermons -- Early works to 1800.

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ImprintAnn Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2).

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DLPS A88089
STC Wing L1855
STC Thomason E480_6
STC ESTC R205317
EEBO-CITATION 99864729
PROQUEST 99864729
VID 116961

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